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Princeton  Theological  Seminary  Library 


http://archive.org/details/closethoursOOpalm 


CLOSET  HO 


OR   AIDS   TO 


SPIRITUAL  IMPROVEMENT 


PRACTICAL  RELIGION. 


I   WILL   RU?f   THE   WAY   OF   THY   COMMANDMENTS.— Psalmist. 


BY   RAY   PALMER, 

Pastor  of  the  First  Congregational  Church,  Albany. 


ALBANY: 
3  &  CO.,  STAr 

T.  H.  PEASE,  NEW  HAVEN. 
1851. 


Entered  according  to  Act  of  Congress,  in  the  year  1S51,  by 

E.  H.  PEASE  &  CO., 
in  the  Clerk's  Office  of  the  Northern  District  of  New  York. 


ALBANY  I 
J.    MUNSELL,    PRINTER. 


CONTEXTS. 


CHAPTER  I. 
Traits  of  Christian  Character, 9 

CHAPTER  II. 
Christian  Character  as  it  is, 25 

CHAPTER  III. 
Means  of  Spiritual  Progress, 41 

CHAPTER  IV. 
Growth  in  Christian  Knowledge, 55 

CHAPTER  V. 
Religious  Meditation, 67 

CHAPTER  VI. 
Relation  of  Believers  to  the  Redeemer, 79 

CHAPTER  VII. 
Christ's  Example  of  Doing  Good, 92 

CHAPTER    VIII. 
Contemplation  of  Christ, 109 

CHAPTER  IX. 
Indwelling  of  the  Spirit, 122 


IV  CONTENTS. 

CHAPTER  X. 
Being  Spiritually  Minded, 135 

CHAPTER  XI. 
Steadfastness  in  Piety, 147 

CHAPTER  XII. 
God  and  the  World, 158 

CHAPTER  XIII. 
Religious  Declension, 173 

CHAPTER    XIV. 
Uses  of  Temptation, 191 

CHAPTER  XV. 
Uses  of  Affliction, 203 

CHAPTER    XVI. 
The  Love  of  Enemies, 216 

CHAPTER  XVII. 

The  Heights  of  the  Christian  Life, . .  .• 229 

CHAPTER  XVIII. 
Characteristics  of  the  Heavenly  State, 243 

CHAPTER  XIX. 
Perpetuity  of  Messiah's  Kingdom, 255 

CHAPTER  XX. 
The  Saviour's  Prayer, 269 

HYMNS. 


PKEFACE. 


The  head  of  the  Church,  has  made  it  the  duty 
of  his  ministers,  to  feed  his  flock.  It  is  of  course 
implied,  that  spiritual  food  is  needful  to  believers ; 
and  experience  clearly  shows,  that  it  is .  only  by 
keeping  continually  in  view  those  great  truths 
which  relate  to  experimental  piety,  that  Christians 
can  hope  to  be  trained  up  to  the  stature  of  perfect 
ones  in  Christ. 

The  present  day,  however,  abounds  with  works 
on  practical  religion ;  and  Christian  improvement 
may  seem  hardly  to  require  any  addition,  to  the 
existing  materials  for  religious  reading.  But  it  has 
been  found  to  be  the  fact,  that  religious  truth  to  be 
kept  in  circulation,  must  occasionally  be  reissued. 
Even  if  nothing  new  be  added,  it  will  be  the  more 
attractive  to  the  reader,  when  it  puts  on  a  new  form 
and  dress ;  and  there  seems  but  little  danger,  in 
these  days  of  outward  agitation  and  excitement, 
that  any  should  be  led  to  pay  too  much  attention, 
to  the  cultivation  of  inward  piety. 


VI  PREFACE. 

It  has  also  appeared  to  the  writer  of  these  pages, 
that  there  is  a  field,  which  has  been  entered  less 
frequently  than  is  desirable,  by  the  numerous  and 
able  religious  writers  of  the  day.  We  have,  on 
the  one  hand,  many  rich  and  elaborate  treatises  on 
Christian  doctrine ;  and  on  the  other,  many  ex- 
cellent popular  illustrations  of  Christian  duty, 
connected  with  practical  exhortations ;  but  fewer 
by  far,  it  is  believed,  than  the  interests  of  sound 
piety  demand,  of  those  works  which  hold  up  to  the 
view  of  professed  disciples,  those  truths,  which  are 
immediately  connected  with  their  inward  experi- 
ence, their  relations  to  the  kingdom  of  God,  and 
the  improvement  of  their  piety.  It  is  of  little  use, 
to  show  a  Christian  by  illustrations,  however  per- 
tinent, that  he  ought  to  feel  or  act  in  a  particular 
manner,  if  that  truth  is  not  at  the  same  time  pre- 
sented to  his  mind,  which  is  fitted  to  awaken  the 
desired  feeling,  and  to  stimulate  to  the  proposed 

action.  * 

It  is,  therefore,  attempted  in  the  following  pages, 
to  do  a  very  little,  in  this  particular  department 
of  religious  instruction ;  to  offer  the  Christian 
reader,  several  views  of  the  character  which  he 
should  bear,  of  the  relations  he  sustains,  and  of 
the  means  of  spiritual  progress;    giving  each   a 


PREFACE.  Vll 

turn  so  practical,  as  to  make  it  bear  upon  the  con- 
science. The  chapters  are  severally  brief,  that 
they  may  be  read  with  greater  convenience,  and 
attention.  No  effort  has  been  made,  to  render 
the  train  of  remark  so  simple  as  to  be  understood 
without  an  effort,  nor  to  season  it  with  anecdote, 
for  the  purpose  of  making  it  amusing.  The  writer 
believes  it  to  be  incumbent  upon  Christians,  to  be 
men  in  understanding ;  and  to  be  willing  to  use  their 
intellectual  vigor,  in  the  endeavor  to  improve  the 
heart. 


PREFACE  TO  THE  SECOND  EDITION. 


The  design  of  the  following  pages,  it  will  readily 
be  seen,  is  entirely  practical.  It  was  desired,  in 
the  simplest  manner,  to  assist  and  encourage  the 
reader  who  may  cherish  the  Christian  hope,  and 
especially  if  he  have  but  recently  been  led  to  enter- 
tain it,  to  advance  towards  the  higher  walks  of  the 
life  of  God.  The  former  edition  was  received  with 
a  favor  quite  beyond  what  the  writer  had  reason 
to  expect,  and  has  been  for  some  time  exhausted. 
In  the  present  edition,  the  title  is  slightly  changed, 
the  whole  has  been  carefully  revised,  and  several 
entirely  new  chapters  have  been  added,  which  it  is 
hoped  will  render  the  work  still  better  adapted  to 
its  purpose.  In  its  present  form  it  is  again  com- 
mended to  the  divine  blessing.  R.  P. 

Albany,  August,  1851. 


CLOSET  HOURS. 


CHAPTER  I. 


IF  ANY  MAN  BE  IN  CHRIST,  HE  IS  A  NEW  CREATURE. 

I.  The  adoption  of  a  system  of  redemption,  was  a 
new  measure  in  the  government  of  God;  the  establish- 
ment of  a  holy  kingdom  among  sinners,  was  an  event 
of  a  new  order  in  the  universe;  and  in  like  manner, 
the  introduction  of  divine  grace  into  the  soul,  is  the 
commencement  of  a  new  and  peculiar  character  and 
life.  And  as  the  scheme  of  mercy  was  gradually  di- 
vulged to  created  beings,  that  they  might  rise,  by  a 
natural  and  easy  process,  to  the  comprehension  of  the 
new  lessons  which  it  teaches  in  relation  to  the  Deity; 
and  as  it  was  applied  progressively  to  the  deliverance 
of  our  race,  that  they  might  clearly  understand  its 
nature  and  design,  so  the  work  of  actual  renovation 
in  the  soul,  advances  step  by  step,  that  the  work  of 
moral  culture  may  be  natural,  and  the  Spirit's  disci- 
pline salutary  and  complete. 

It  ought  not  therefore  to  surprise  us,  that  some  diffi- 
culty should  at  times  occur,  in  deciding  whether  or 


10  TRAITS  OF 

not  divine  grace  is  implanted  in  the  heart.  A  trans- 
formation from  a  state  of  sin,  to  a  state  of  perfect 
holiness,  must,  indeed,  of  necessity,  be  a  matter  of 
immediate  consciousness.  But  if  the  new  creature 
exists  at  first  as  it  were  in  embryo;  if  there  is  need  of 
time,  and  spiritual  nourishment  and  growth,  to  bring 
him  to  the  stature  of  a  perfect  man  in  Christ,  it  is  but 
natural  that  in  such  a  state  of  imperfection,  it  should 
occasionally  be  doubtful,  whether  the  new  existence 
has  commenced  or  no;  and  such,  in  fact,  is  frequently 
the  case.  The  hope  that  true  religion  has  begun 
within  the  soul,  is  mingled  with  distrust  and  appre- 
hension. Now  the  clouds  are  parted  for  a  moment, 
and  light  from  heaven  breaks  in  upon  the  soul;  but 
again  the  shades  return,  and  discouragement  and  doubt 
oppress  it,  the  wings  of  faith  are  clipped,  and  the 
heavenward  ardor  of  the  mind  declines.  It  is  even 
sometimes  true,  that  this  dubious,  alternating  state, 
becomes  a  habit;  and  from  the  force  of  habit  merely, 
continues  to  exist,  long  after  there  is  sufficient  evi- 
dence, were  it  properly  considered,  to  set  the  question 
finally  at  rest. 

The  only  way  to  obviate  this  evil — for  that  it  is  an 
evil  the  bitter  experience  of  multitudes  can  testify — is 
to  attain  to  clear  and  definite  views  of  the  distinguish- 
ing traits  which  characterize  the  renovated  man;  and 
then,  by  faithful  and  impartial  scrutiny,  to  ascertain 
whether  or  not  these  characteristics  are  to  be  found 
within  ourselves.  Both  these  duties,  it  is  to  be  feared, 
professing  Christians  too  generally  neglect.  It  is  much 
more  common  to  find  vague  and  general  impressions, 


CHRISTIAN  CHARACTER.  11 

than  minute  and  well  digested  views,  of  the  essential 
elements  of  Christian  character.  Faithful  self-inspec- 
tion, is  perhaps  still  more  rarely  to  be  met  with,  than 
accurate  experimental  knowledge. 

II.  What  is  it  then  which  constitutes  a  man  a  Chris- 
tian? What  are  the  distinguishing  characteristics  of 
the  true  disciple  of  Jesus  Christ — the  specific  traits  in 
which,  even  when  most  imperfect,  he  differs  from  the 
most  perfect  man  of  the  world?  This  inquiry,  it  is  obvi- 
ous, is  fundamental.  To  all  who  hear  the  gospel,  it  must 
be  of  the  highest  moment  that  they  be  able  to  know 
with  certainty  when  they  have  so  received  it,  as  that 
a  title  to  eternal  life  is  theirs.  Mistake  here  is  fatal; 
yet  to  mistake,  is  easy  to  the  careless.  Such  is  the 
influence  of  the  Bible  on  society  at  large;  it  so  affects 
the  relations  of  the  family,  the  mode  of  education,  and 
the  general  tone  of  feeling  in  respect  to  moral  conduct, 
that  great  numbers  are  restrained  by  it  from  open  sin, 
and  rendered  outwardly  amiable  and  virtuous,  who 
nevertheless  do  never  feel  the  saving  power  of  the 
truth  upon  their  souls.  Two  individuals  sit  side  by 
side  in  the  house  of  God:  they  are  equally  attentive  to 
the  exhibitions  of  the  gospel;  they  have  an  equal  ap- 
preciation of  the  sublimity  of  its  doctrines,  the  perfec- 
tion of  its  ethics,  the  depth\)f  its  pathos,  and  the  beauty 
and  force  of  its  illustrations;  while  in  their  lives  they 
are  equally  free  from  open  vices,  equally  upright  and 
moral  in  deportment.  Yet  one  of  them  is  a  Christian, 
the  other  not.  One  is  a  child  of  God,  and  an  heir  of 
heaven;  the  other  the  servant  of  Satan,  and  an  heir  of 


12  TRAITS  OF 

eternal  death.  How  is  this  to  be  explained?  What 
has  the  former,  which  the  latter  wants?  How  may  I 
know,  as  a  hearer  of  the  word  of  life,  whether  or  not 
I  have  received  it  unto  salvation? 

Notwithstanding  the  vital  importance  of  sound 
knowledge  as  to  the  signs  of  true  conversion,  several 
pernicious  and  even  dangerous  errors,  hare  obtained 
no  little  currency  in  the  circles  of  religion;  pernicious, 
as  they  are  destructive  of  religious  peace,  and  danger- 
ous, as  they  render  self-deception  easy,  and  its  detec- 
tion and  exposure  difficult.  They  needlessly  alarm 
the  truly  watchful  and  devout  soul,  and  soothe  the 
careless  hypocrite  into  false  security.  And  since  the 
following  pages  are  designed  to  aid  the  Christian 
reader,  both  in  understanding  what  he  is,  and  in  be- 
coming what  he  ought  to  be,  it  will  be  proper  to  notice 
a  few  of  these  in  passing,  though  at  the  risk  of  saying 
some  things  which  may  sound  familiar. 

III.  An  error  of  this  kind  is  found  in  the  popular 
opinion,  that  religion  in  the  soul  must  commence,  in 
every  case,  in  one  particular  manner;  an  opinion  to 
which  the  Scriptures  lend  no  countenance,  and  which 
is  wholly  at  variance  with  innumerable  facts.  It  owes 
its  origin,  in  general,  to  narratives,  oral  or  written,  as 
the  case  may  be,  of  the  religious  experiences  of  others. 
An  individual  is  esteemed  preeminent  for  piety.  His 
religious  exercises  are  publicly  related  at  the  time  of 
his  conversion,  or  perhaps  are  published  from  his  pri- 
vate papers  after  his  decease.  They  are  heard  or  read, 
as  the  history  of  the  commencement  and  progress  of  a 


CHRISTIAN  CHARACTER.  13 

piety  which  was  unquestionably  genuine,  and  the  im- 
pression is,  that  every  one  who  becomes  a  true  believer 
must  enter  on  and  prosecute  his  heavenly  way,  in  very 
nearly  if  not  precisely  the  same  manner.  The  cautious 
Christian  finds  that  his  own  religious  history  differs 
materially  in  many  points,  and  feels  discouraged  and 
distressed.  The  unconverted  man  delays  the  perform- 
ance of  his  duty,  till  he  can  approach  it  by  exactly 
the  same  steps,  and  in  a  similar  state  of  feeling.  To 
both  the  error  is  an  injury.* 

In  every  case  of  true  conversion,  there  will  of  course 
be  found  repentance  towards  God,  and  faith  in  Jesus 
Christ.  But  a  very  great  variety  of  views  and  feel- 
ings may  co-exist  with  the  upspringing  of  penitence 
and  love  within  the  soul;  a  variety  founded  on  dif- 
ferences of  knowledge,  natural  strength  of  mind,  of 
animal  excitement,  constitutional  temperament,  and 
other  causes.  Often  the  distinctive  character  of  the 
religious  exercises  of  an  individual,  may  be  traced  to 
the  particular  truth  which  first  arrested  his  attention. 
A  person  hears,  for  instance,  a  sermon  on  the  corrup- 
tion of  our  nature.  It  leads  him  to  a  search  into  the 
depths  of  his  own  heart;  and  he  obtains  the  most 
affecting  views  of  his  inward  depravity  and  vileness. 
It  will  be  very  likely  to  follow  as  a  consequence,  that 
deep  self-loathing  will  predominate  in  his  experience; 
not  only  at  the  time  when  he  actually  becomes  a  Chris- 
tian,  but  ever  afterward.     Another  first  receives  an 

*  It  is  not  intended  here,  to  condemn  the  histories  of  Christian 
character  and  life,  but  only  to  point  out  an  error,  into  which  they 
sometimes  lead. 


14  TRAITS  OF 

impression  from  the  truth  that  God  is  love:  his  heart  is 
melted  by  the  rays  of  goodness;  and  while  he  feels 
his  guilt  and  ill  desert,  he  feels  still  more  intensely, 
the  glorious  grace  of  God  as  exhibited  in  Christ.  His 
leading  exercise,  both  in  the  beginning  and  the  pro- 
gress of  the  Christian  life,  will  be  likely  to  be  praise; 
praise  in  view  of  the  moral  excellence  and  beauty  of 
the  Divine  perfections,  and  of  the  incomprehensible 
wonders  of  redemption.  Another,  roused  from  the 
sleep  of  sin  by  the  blast  of  Sinai's  trumpet,  will  be 
filled  with  fearful  apprehension  of  the  wrath  of  God; 
and  in  accepting  the  conditions  of  tl^e  gospel,  is  chiefly 
occupied  with  the  idea  of  fleeing  from  the  wrath  to 
come.  In  some  such  way,  a  particular  view  of  truth, 
may  give  a  cast  to  the  entire  religious  history. 

The  fact  that  the  experience  of  an  individual  in  re- 
ligion, therefore,  does  not  accord  in  some  particulars 
with  that  of  others,  is  no  decisive  evidence  that  it  is 
either  seriously  defective,  or  spurious  altogether.  The 
first  act  of  the  renewed,  submissive  soul,  may  be  an 
act  of  self-abasement,  of  thanksgiving,  of  self-denial, 
or  of  active  duty;  it  is  immaterial  which,  so  that  the 
life  of  holiness  be  but  begun. 

IV.  Another  error,  still  common  though  frequently 
exposed,  is  a  reliance  upon  sudden  impulses,  recollec- 
tions, or  even  dreams,  as  evidences  of  a  transformation 
of  the  soul.  In  the  days  of  miracles,  and  before  there 
was  a  written  word  to  guide  men,  impulses  and  visions 
were  indeed  employed  by  God  in  the  communication 
of  his  will;  but  always,  it  is  specially  to  be  observed, 


CHRISTIAN  CHARACTER.  15 

in  such  a  way,  that  they  were  known  with  certainty 
to  be  from  him.  We  have  now  the  Holy  Scriptures, 
by  which  to  test  our  characters;  the  age  of  mira- 
cles is  past;  and  to  repose  our  hopes  on  the  fancies 
of  the  mind,  when  not  under  the  control  of  reason,  is 
to  rest  on  a  basis  wholly  unsubstantial.  The  recollec- 
tion of  a  Scripture  sentence,  may  certainly  present  to 
the  mind  a  truth,  in  view  of  which  it  may  be  melted 
to  contrition,  or  encouraged  to  the  exercise  of  faith  in 
Christ;  but  the  fact  that  it  was  suddenly  or  unexpect- 
edly remembered,  gives  us  no  warrant  to  conclude  that 
it  came  in  a  special  sense  from  God.  The  Scriptures 
never  exhort  us  to  look  for  any  such  evidence  of  a  new 
creation;  nor  does  experience  teach  that  such  a  ground-- 
of  hope  can  safely  be  relied  on.  The  same  may  be 
said  of  strong  impressions  on  the  senses.  When  the 
soul,  by  a  real  submission  of  itself  to  God,  passes  from 
a  state  bordering  on  despair  to  a  state  of  hope  and 
love,  it  does  indeed,  in  a  figurative  sense,  pass  from 
darkness  into  light:  there  is  a  transition  of  feeling, 
sudden  or  gradual  as  the  case  may  be,  which  this  lan- 
guage appropriately  describes.  The  gloom  of  sin  begins 
to  leave  the  soul,  and  glimpses  more  or  less  clear,  of 
the  excellency  of  God  in  Christ,  are  caught  by  the 
just  now  cheerless  mind.  But  when  in  addition  to 
this  spiritual  process,  there  is  supposed  to  be  a  sensible 
manifestation,  we  are  not  authorized  to  regard  it  in 
any  other  light,  than  as  an  effect  of  a  strong  excite- 
ment of  the  imagination  on  the  senses.  It  can  not 
safely  be  regarded  as  any  evidence,  either  for  or  against 
the  renovation  of  the  soul.     True  piety  is  intelligent 


16  TRAITS  OF 

and  reasonable;  its  existence  may  be  determined  by 
clear  and  certain  tests:  it  has  no  need  therefore  to 
rely  on  what  is  visionary  or  uncertain. 

V.  Equally  erroneous  is  the  opinion  entertained  by 
many,  that  to  have  experienced  a  great  degree  of  joy 
or  hope,  and  great  occasional  fervor  in  the  discharge 
of  religious  duty,  is  a  convincing  proof  of  true  con- 
version. Let  a  criminal,  condemned  to  die,  be  made 
to  believe  that  the  governor  has  granted  him  a  pardon, 
and  he  will  naturally  be  filled  with  joy  at  the  thought 
of  recovered  liberty,  and  will  feel  grateful  towards  the 
magistrate  for  his  imaginary  clemency.  So  let  a  soul 
oppressed  with  sin,  adopt  the  opinion  that  God  has 
granted  it  forgiveness,  and  just  as  naturally  will  it  be 
filled  with  rapture,  and  with  pleasant  thoughts  of  God. 
So  far,  then,  as  extacies  of  mind  arise  merely  from  the 
belief  that  God  is  favorably  disposed  to  us,  they  afford 
no  evidence  in  relation  to  our  spiritual  state,  since  the 
same  consequences  would  follow  this  belief,  whether 
founded  in  truth  or  in  delusion:  and  our  occasional 
ardor  in  religious  duties,  may  in  like  manner,  arise 
from  selfish  and  interested  views,  or  from  temporary 
animal  excitement.  On  these,  therefore,  we  can  not 
safely  rest  our  confidence. 

VI.  The  supposition  that  to  be  able  to  fix  precisely  the 
time  of  supposed  conversion,  is  a  proof  of  a  genuine 
change,  is  another  often  corrected,  but  still  somewhat 
prevalent  mistake.  If  the  love  of  sin  gives  place  in 
the  soul  to  the  love  of  holiness,  there  must  of  course  be 


CHRISTIAN  CHARACTER.  17 

a  specific  moment,  in  which  the  event  occurs;  and  no 
doubt  the  time  of  its  occurrence  is  often  known  with 
certainty.  Yet  many  supposed  conversions  whose  date 
is  accurately  fixed,  prove  spurious  in  the  end;  while 
many  persons,  on  the  other  hand,  who  can  not  fix  upon 
the  day  on  which  they  were  renewed,  give  evidence 
which  can  not  be  resisted,  that  they  are  under  the  in- 
fluence of  holy  principle,  and  that  the  image  of  God 
is  on  their  souls.  Whether  you  can  tell  or  not,  when 
you  received  forgiveness,  has,  therefore,  no  important 
bearing  on  the  question  whether  you  are  or  are  not 
really  forgiven. 

What  then  is  the  essential  truth?  Let  us  endeavor 
to  state  it  in  a  simple  and  comprehensive  manner. 

VII.  Of  the  genuine  evidences  of  a  real  transform- 
ation of  the  soul,  we  may  place  as  first  in  order,  a 
hearty  self-renunciation.  This  state  of  mind  is  some- 
thing widely  different  from  that  show  of  meekness, 
which  manifests  itself  in  frequent  avowals  of  demerit, 
and  the  affectation  of  humility.  It  is  the  sincere 
abasement  of  the  soul,  occasioned  by  a  clear  discovery 
of  its  own  deep  defilement;  of  its  unfitness  to  enjoy 
the  favor  or  perform  the  will  of  a  holy  God;  of  its 
utter  inability  to  deliver  itself  from  the  condemnation 
and  the  power  of  sin;  and  of  its  desert  of  divine  dis- 
pleasure and  rejection.  First  and  most  of  all,  it  mani- 
fests itself  in  the  secret  closet,  and  under  the  conscious 
searching  of  the  eye  that  penetrates  the  heart.  There 
it  pours  forth  the  tears  of  true  contrition,  breathes  out 
the  sigh  of  ingenuous  grief  and  shame,  feels  and  de- 


18  TRAITS  OF 

plores  its  worthlessness,  and  confesses  that  in  itself  it 
finds  no  ground  of  help  or  comfort.  Before  the  world, 
it  shows  itself  in  habitual  self-distrust;  in  readiness  to 
be  reproved  or  counseled  ;  in  giving  preference  to 
others;  and  in  the  various  acts  which  indicate,  with- 
out display,  an  unaffected  lowliness  of  mind.  Such  a 
disposition  is  not  an  inmate  of  the  natural  heart;  it  is 
the  fruit  of  the  Spirit's  influence  on  the  soul,  producing 
some  just  sense  of  the  odiousness  of  sin,  of  the  excel- 
lency of  holiness,  and  of  the  perfection  of  the  law.  It 
is  a  trait  of  the  new  creature. 

VIII.  Next,  as  a  second  mark  of  renovation,  we  may 
mention,  a  confiding  submission  of  the  soul  to  Christ, 
as  its  Saviour,  Advocate  and  King.  The  natural  heart 
can  not  relinquish  the  idea  of  merit;  and  so  it  does 
not  rely  on  Jesus  as  a  Saviour.  It  has  no  sense  of  its 
own  unfitness  to  approach  Jehovah,  and  hence  it  rejects 
an  offered  Intercessor.  It  is  under  the  supreme  con- 
trol of  selfishness,  and  therefore  it  refuses  to  acknow- 
ledge his  authority.  But  the  heart  that  is  renewed, 
falls  with  its  load  of  guilt  before  the  cross,  and  rests 
its  hope  of  pardon,  on  the  great  atoning  Lamb.  It 
believes  that  Christ  is  able  to  deliver;  it  believes  that 
he  is  willing;  and  it  takes  him  at  his  word,  and  com- 
mits to  him  the  keeping  of  the  soul.  It  loves  to  view 
him  as  its  great  High  Priest,  having  offered  once  for 
all  a  sacrifice,  and  as  having  now  entered  the  true 
tabernacle,  heaven  itself,  to  plead  the  efficacy  of  the 
atonement.  It  rejoices  that  he  sits  a  King  in  Zion; 
delights  to  recognize  him  as  its  Lord  and  Master,  en- 


CHRISTIAN  CHARACTER.  19 

titled  to  command  its  love  and  service,  to  appoint  its 
lot,  and  to  gratify  or  thwart  its  wishes,  and  earnestly 
desires  to  be  made  subservient  to  his  glory.  This  is 
receiving  Christ  as  he  is  offered  in  the  gospel;  it 
makes  him  to  the  soul,  the  ground  of  its  most  precious 
hopes;  the  source  of  its  spiritual  life,  and  the  object 
of  its  supreme  devotion.  It  is  a  distinguishing  char- 
acteristic of  one  who  has  been  born  again. 

IX.  A  third  evidence  that  the  soul  has  truly  been 
renewed,  is  habitual  delight  in  God,  and  in  holiness 
wherever  seen.  Love,  says  an  Apostle,  is  the  fulfilling 
of  the  law;  but  it  has  no  place  in  the  mind  while  yet 
it  is  unregenerate.  There  is  nothing  there  resembling 
holy  love,  which  is  not  instinctive  simply,  or  directly 
selfish;  and  an  emotion  of  such  a  character,  is  unwor- 
thy of  the  name.  When  the  penitent  believing  soul 
turns  its  eye  which  the  Spirit  has  enlightened,  on  the 
spotless  perfections  of  the  Deity;  when  it  dwells  on 
his  transcendent  purity,  his  changeless  truth,  his  un- 
bending justice,  his  unsearchable  wisdom,  his  benevo- 
lence so  inexhaustibly  diffusive,  and  his  amazing  grace 
and  condescension;  it  feels  as  though  basking  in  a  sun 
whose  glory  surpasses  admiration,  and  whose  beams 
are  blessedness  itself.  It  can  say,  with  David,  There 
be  many  which  say  who  will  show  us  any  good:  Lord 
lift  thou  up  the  light  of  thy  countenance  upon  us!  In 
thy  presence  there  is  fullness  of  joy.  It  can  not 
choose  but  love,  what  is  so  infinitely  attractive.  It 
longs  for  a  perfect  vision,  that  it  may  look  with  in- 


20  TRAITS  OF 

tenser  gaze,  and  feels  that  it  never  shall  be  satisfied 
till  filled  with  the  fullness  of  God. 

Of  course  the  mind  that  is  in  the  exercise  of  such 
affections  towards  God,  delights  also  in  his  children, 
in  whom  is  seen  his  image.  It  feels  a  perfect  sympa- 
thy of  heart  with  them.  It  regards  them  as  its  friends 
and  kindred,  and  their  society  as  one  of  its  choicest 
comforts.  It  prays  for  their  prosperity,  and  prizes 
their  welfare  as  its  own.  In  this,  too,  like  the  Psalm- 
ist, it  can  truly  say,  In  thy  saints,  the  excellent  of  the 
earth,  is  my  delight. 

And  under  the  influence  of  love  to  God  and  holiness, 
the  truly  pious  soul  sends  out  its  wish  of  deepest  fer- 
vor, that  all  may  see  and  properly  appreciate,  what 
is  so  excellent  and  beautiful  in  its  esteem.  This  is  a 
natural  and  necessary  exercise  of  holy  love,  it  is  the 
love  of  what  is  intrinsically  good,  taking  a  practical 
direction,  and  becoming  a  pervading  spirit  in  the  heart. 

Now  this  delight  in  holiness,  as  seen  in  God  and 
in  his  people,  and  as  made  manifest  in  the  desire  for 
its  diffusion,  is  unerringly  characteristic  of  the  regene- 
rate soul.     Nature  has  nothing  that  resembles  it  at  all. 

X.  A  fourth  sign  of  true  religion  in  the  soul,  is  an 
habitual  spirit  of  devotion.  Where  love  to  God  exists, 
it  will  not  long  be  unexpressed.  Love  delights  not 
merely  in  the  abstract  contemplation  of  its  object,  but 
in  intimate  communion  with  it.  If  the  heart  is  truly 
fixed  on  God,  since  he  has  condescended  to  grant  to 
the  regenerate  this  privilege  of  friendship,  it  will  de- 


CHRISTIAN  CHARACTER.  21 

sire  to  express  to  him  its  deep  emotions  of  reverence, 
admiration  and  affection;  to  breathe  out  in  his  ear  its 
gratitude  and  praise;  to  ask  counsel  of  his  wisdom, 
forgiveness  of  his  grace,  and  strength  of  his  plentitude 
of  power.  Such  a  desire  will  lead  to  the  daily  and 
sometimes  even  hourly,  rising  of  the  soul  to  God  on 
the  wings  of  faith  and  prayer*  Devotion  is  to  the 
spiritual  mind,  what  breath  is  to  the  body;  its  element 
of  life.  The  natural  mind  may  seem  at  times  to  be 
devout;  but  its  devotion  is  only  a  kind  of  serious  sen- 
timental ism,  and  the  semblance  is  shown  to  be  a  sem- 
blance only,  by  the  fact  that  it  occurs  but  on  particu- 
lar occasions,  and  is  the  product  of  some  special  ex- 
citement. In  a  renovated  soul,  the  spirit  of  devotion 
never  quite  expires;  and  hence,  its  existence  is  at 
once  the  supporter  and  the  proof  of  spiritual  life,  as 
respiration,  is  alike  the  means  and  the  evidence  of  the^ 
vitality  of  the  body.  Just  so  far  as  you  possess  a  spirit 
really  devout,  you  possess  the  spirit  of  the  heavenly 
world;  and  of  course,  have  reason  to  believe  that  you 
are  meet  to  be  a  partaker  of  the  inheritance  of  the 
saints  in  light.  And  just  so  far  as  this  is  wanting, 
you  have  reason  to  apprehend  that  you  are  not  an  heir 
of  heaven. 

XI.  A  fifth  evidence  of  a  regenerated  heart,  is  prac- 
tical obedience;  a  readiness  to  learn  and  to  do  the 
will  of  God.  If  ye  love  me,  keep  my  commandments, 
says  our  Saviour.  He  who  is  born  of  God,  delights 
in  the  law  of  God,  as  a  rule  of  duty.  He  is  thankful 
that  he  is  thus  made  acquainted,  with  the  way  in 
2 


22  TRAITS  OF 

which  he  may  please  one,  who  is  the  object  of  his  su- 
preme affection.  He  has  settled  the  point,  that  the 
will  of  God  shall  be  his  will;  that  the  kind,  and  gentle, 
and  forgiving  disposition,  which  he  knows  that  God 
approves,  shall  reign  in  him;  that  he  will  do  good 
with  a  pure  heart,  according  to  the  precept;  that  he 
will  no  more  ask,  What  is  agreeable  to  me? — but, 
What  is  duty? — and  that  duty  shall  promptly  be  per- 
formed, whatever  crosses  it  may  be  needful  to  take  up, 
whatever  sacrifice  and  suffering  to  encounter.  Having 
deliberately  adopted  these  principles  of  action,  he 
strives  with  earnestness  and  constancy  of  effort,  to 
carry  them  out  in  holy  living  daily.  An  unregenerate 
man,  may  perform  very  many  of  the  outward  acts 
which  the  law  of  God  requires,  when  to  do  it  is  con- 
venient and  agreeable;  but  as  he  has  no  established 
purpose  to  perform  his  duty  universally,  if  any  duty 
is  unpleasant,  he  neglects  it.  He  has  no  idea  of  self 
denial,  for  the  sake  of  doing  right ;  no  disposition  to 
be  crucified  with  Christ.  The  habit  of  holy  obedi- 
ence, in  the  spirit  of  self-sacrifice,  is  therefore,  a  sure 
and  distinguishing  characteristic  of  the  new  born  soul. 
To  repeat  in  short  what  we  have  said,  The  soul 
that  is  really  renewed,  renounces  self,  confides  in 
Christ,  delights  in  God  and  holiness,  lives  in  the  spirit 
of  devotion,  and  in  conscientious  obedience  to  the 
divine  commands, 

XII.  Now,  therefore,  reader,  it  remains,  if  you  would 
know  yourself,  that  you  bring  your  hopes  faithfully 
to  trial.     Come  then  and  see,  what  in  a  sober  judg- 


CHRISTIAN  CHARACTER.  23 

ment  of  your  case,  appears  to  be  your  character  and 
state.  Lay  your  professions  and  your  hopes  aside, 
while  you  deliberate;  and  rely  on  no  false  proofs  of 
piety.  Be  willing  to  stand  or  fall,  by  the  clear  and 
certain  tests,  which  are  drawn  from  the  word  of  God. 

Do  you  possess  a  broken  and  a  contrite  heart  ?  We 
do  not  ask  if  you  suppose  you  once  possessed  it:  do 
you  possess  it  now?  Do  you  habitually  feel  that  you 
are  an  unworthy  ruined  sinner;  that  you  have  been 
ungrateful  and  disobedient  to  the  God  of  love;  that 
you  have  no  claim  upon  his  favor,  but  deserve  his 
indignation  ;  that  you  have  often  grieved  his  Holy 
Spirit,  and  failed  to  profit  by  his  grace  ?  Do  you 
abase  yourself  before  him,  and  renounce  all  self- 
reliance,  and  deeply  realize  that  in  his  pure  mercy 
only,  can  you  hope? 

And  do  you  then,  rely  on  Christ  alone  ?  Do  you 
behold  him  as  the  Lamb  of  God;  intrust  your  soul  to 
him  to  be  purified  and  saved  through  his  atoning 
blood;  resort  to  him  as  your  kind  and  faithful  advo- 
cate; confess  him  as  your  Lord  and  Master;  and  joy 
to  think  that  you  are  his  and  not  your  own? 

Do  you  delight  in  God  as  the  centre  of  all  excel- 
lence, glorious  in  holiness,  just  in  judgment,  perfect 
in  government,  and  absolute  in  authority  and  power? 
Do  you  find  his  presence  light  and  peace,  and  his 
absence  gloom  and  sorrow  ?  Do  you  love  those 
who  bear  his  image  notwithstanding  their  defects  ? 
And  do  you  earnestly  desire,  that  all  may  know  the 
blessedness  of  being  owned  of  Him? 

Do  you  walk  with  God  in  a  devout  and  heavenly 


24         TRAITS  OF  CHRISTIAN  CHARACTER. 

spirit?  You  are  often  occupied  with  necessary  worldly 
duties;  but  do  your  thoughts  when  set  at  liberty  re- 
turn to  him  as  their  chosen  place  of  rest?  Do  you 
find  your  mind  often  engaged  in  holy  aspirations,  and 
your  heart,  breathing  at  times  something  of  the 
atmosphere  of  heaven?  Do  you  love  the  place  of 
prayer,  and  find  divine  communion  sweet  ? 

Finally,  do  you  faithfully  endeavor  to  perform  the 
various  duties  which  belong  to  a  holy  life?  Are  you 
consistent  in  your  conduct — meek  and  peaceful  in 
your  temper — strictly  just  in  your  transactions — 
liberal  and  diligent  in  doing  good — careful  to  honor 
God  in  your  families  and  before  the  world — ardent 
and  self-denying  in  your  efforts  for  the  salvation  of 
lost  men,  and  the  coming  of  the  Redeemer's  kingdom. 

Ponder  all  these  questions  carefully.  If  you  find 
that  these  marks  of  the  new  creature  are  more  or  less 
clearly  manifest,  you  have  a  valid  reason  for  the  hope 
you  cherish.  If  you  find  them  altogether  wanting, 
the  new  spirit  is  not  in  you,  and  you  are  yet  in  sin. 
Not  every  one  that  saith,  Lord,  Lord,  shall  enter 
heaven.  Oh,  doom  not  yourself  to  disappointment. 
Dig  deep  and  build  upon  the  Rock  of  ages:  that 
when  the  day  of  wrath  shall  come,  and  the  refuges  of 
lies  shall  be  swept  away,  you  may  have,  through 
divine  mercy,  a  covert  from  the  wind,  and  a  shelter 
from  the  tempest. 


25 


CHAPTER  II. 


THE    SPIRIT    INDEED   IS  WILLING,    BUT    THE    FLESH 
IS    WEAK. 

I.  The  grand  difference  between  the  Christian  and 
the  merely  moral  man,  may  be  stated  in  a  word.  In 
the  true  disciple  of  Christ,  the  will  is  right;  in  the 
best  unrenewed  man,  the  will  is  wrong.  The  one, 
with  supreme  determination  and  desire,  aims  to  be  and 
do  what  God  would  have  him;  the  other  with  supreme 
determination  and  desire,  seeks  to  be  and  do  what  pro- 
mises to  bring  most  present  pleasure  or  advantage  to 
himself.  However  much  alike  they  may  seem  exter- 
nally, they  are  totally  unlike  within,  as  to  that  on 
which  moral  character  essentially  depends.  It  is  not 
then  the  possession  of  any  certain  degree  of  outward 
morality  or  virtue,  that  constitutes  a  man  a  Christian; 
but  a  choice  of  God  and  of  his  service  with  supreme 
affection.  While  of  the  Christian  it  is  true  that  the 
spirit  is  willing,  however  weak  the  flesh;  of  the  natu- 
ral man,  even  where  nature  seems  to  be  least  perverse, 
there  is  no  harmony  of  will  with  God.  In  Christ 
Jesus,  neither  circumcision  availeth  any  thing,  nor 
uncircumcision ,  but  a  new  creature.  Wherever 
through  the  operations  of  the  Spirit,  the  supreme  in- 


26  CHRISTIAN  CHARACTER 

tention  or  desire  of  the  soul  is  right,  there  is  there 
some  true  goodness,  albeit  imperfections  may  appear; 
where  this  is  wrong,  the  fairest  show  of  excellence  is 
only  a  beautiful  deceit.  Am  I  a  Christian,  then?  The 
question  assumes  a  definite  and  simple  form.  Does 
my  soul  cordially  consent  to  the  claims  of  God?  Do 
I,  with  sincere  affection,  choose  him  as  my  supreme 
good,  and  his  service  as  my  grand  end  and  aim?  In 
a  word,  is  the  spirit  willing  ?  Suppose  the  answer  is 
affirmative:  the  divine  life  is  then  begun:  the  Holy 
Ghost  has  formed  the  soul  anew:  I  am  a  disciple  in- 
deed; but  the  infirmity  of  the  flesh  remains.  The  evil 
propensities  of  the  carnal  nature,  the  impulses  of  its  sin- 
ful habits,  and  its  inaptitude  to  holy  endeavors,  all  en- 
cumber and  embarrass  it,  and  must  all  be  overcome,  by 
faithful  effort,  and  by  the  grace  of  God,  as  the  believer 
urges  his  way  from  the  condition  of  a  babe  in  Christ, 
to  the  stature  of  a  perfect  man  in  Him.  It  is  easy  to 
see,  therefore,  that  real  Christians,  if  wanting  in  holy 
diligence,  and  if  they  fail  rightly  to  appropriate  the 
gracious  provisions  of  the  gospel  for  their  benefit,  may 
be  all  their  lifetime  disquieted;  may  have  many  strug- 
gles and  comparatively  little  of  calm  and  elevated 
comfort:  may  hardly  understand,  by  actual  experience, 
what  is  meant  by  the  peace  of  God  that  passeth  under- 
standing. Unfortunately,  for  the  moral  power  and 
true  glory  of  the  Church,  as  well  as  for  the  honor  of 
the  Saviour,  what  is  here  supposed  as  possible,  is  the 
exact  truth  in  relation  to  a  large  portion  of  her  mem- 
bers. It  is  plain  enough  to  every  attentive  observer, 
who  is   also  familiar  with  the  Scriptures,    that  the 


AS  IT  IS.  27 

Christian  life,  as  it  is  generally  exhibited,  is  very  far 
from  being  what  it  should  be.  I  will  endeavor  to 
sketch  some  features  of  its  ordinary  and  prevailing 
type,  as  a  necessary  preliminary  to  the  right  under- 
standing of  it  as  it  may  be,  as  it  ought  to  be,  as  it 
must  be,  before  the  kingdom  of  Christ  can  fully  come 
on  earth. 

II.  One  of  the  first  things  which  strikes  us  in  con- 
templating the  ordinary  phases  of  Christian  character, 
is  a  sad  inconstancy  of  religious  affection.  In  the  soul 
of  the  convicted  sinner,  it  is  deep  and  gloomy  mid- 
night. He  is  conscious  of  his  guilt:  he  knows  he  is 
condemned ;  and  despairing  of  relief,  like  the  criminal 
who  awaits  his  doom  in  a  dismal  dungeon,  he  is  un- 
utterably wretched.  But  when  he  discovers  Christ  as 
a  Saviour  all  sufficient,  as  his  Saviour,  able  and  willing 
to  deliver,  a  change  occurs;  the  day  star  rises  and  the 
morning  dawns  within  his  heart:  when,  casting  his 
all  on  this  bleeding  Lamb,  this  Divine  Deliverer,  he 
hears  the  whisper  of  forgiveness,  it  is  as  it  were  the 
breaking  of  his  chains,  and  the  throwing  openof  his 
prison;  and  hence  it  naturally  happens  that  the  new- 
born soul  is  dissolved  in  love.  The  grace  that  redeems 
and  saves,  appears  so  rich,  so  strange,  so  ineffable:  the 
person  of  the  Redeemer  is  seen  invested  with  such 
beauty,  such  sweetness,  such  majesty  and  glory;  and 
the  contrast  between  a  state  of  hope  and  safety,  and 
a  state  of  despair  and  death  is  so  great  and  overwhelm- 
ing, that  in  many  instances  the  subdued,  admiring, 
grateful  soul  feels  its  affections  flowing  in  a  full  and 


28  CHRISTIAN  CHARACTER 

burning  tide.  Words  are  too  feeble  to  speak  its  glow- 
ing raptures.  0,  wondrous  grace,  the  happy  man  ex- 
claims, that  I  should  be  forgiven — I,  the  chief  of  sin- 
ners, so  justly  condemned,  so  near  destruction  !  And 
still  more  wonderful,  not  only  forgiven,  but  admitted  to 
God's  holy  family,  made  a  happy  child,  and  blest  with 
a  father's  tender  love!  How  immeasurable  my  obli- 
gations! Dear  Lord!  I  am  wholly  thine!  Most  freely 
do  I  give  thee  all  I  am,  and  all  I  have,  and  this  is  no- 
thing !  If  I  love  thee  never  so  much,  and  serve  thee 
never  so  long  and  faithfully,  I  must  still  be  infinitely 
thy  debtor!  Such  I  say  is  the  language  which  often 
breaks  from  the  lips  of  the  recently  converted  sinner. 
It  is  the  overflowing  of  affections,  tender  and.  ardent 
in  a  high  degree. 

III.  But  come  to  him  again,  when  a  few  weeks 
or  months  are  past.  He  is  still  intent  on  a  Christian 
life,  for  be  it  remembered,  it  is  of  the  genuine  convert, 
and  not  of  one  self-deceived,  that  we  are  speaking, 
but  how  different  his  frame !  The  glow  of  his  counte- 
nance is  gone !  Its  expression  now  is  calm,  but  pen- 
sive. He  is  convinced  that  he  has  chosen  the  better 
part  in  choosing  God,  and  he  feels  that  worlds  could 
not  tempt  him  to  turn  back  from  following  Christ;  but 
he  tells  you  he  is  grieved  to  find  his  affections  compar- 
atively languid.  Something  seems  to  have  chilled 
his  heart.  He  can  not  pray  as  he  did  at  first:  he  does 
not  feel  his  soul  borne  upward  in  adoration,  when  he 
reads  or  hears  of  Christ,  and  of  redemption:  he  is  con- 
scious of  too  many  worldly  thoughts,  and  of  too  little 


AS  IT  IS.  29 

readiness  for  devotion;  and  while  he  is  not  wholly 
without  warmth  and  comfort:  he  can  not  but  say 

Where  is  the  blessedness  I  knew 

When  first  I  saw  the  Lord? 
Where  is  the  soul  refreshing  view 

Of  Jesus  and  his  word? 

With  such  a  state,  however,  he  is  not  content;  and 
next  you  shall  see  him  bathed  in  the  tears  of  repentant 
sorrow  in  view  of  his  ingratitude,  his  want  of  life,  of 
fervor,  and  sensible  religious  progress.  His  grief  is 
heartfelt:  his  spirit  is  like  a  bruised  reed:  with  deep 
humility  he  seeks  the  foot  of  the  cross  anew,  and  kneel- 
ing there  that  he  may  again  receive  the  blood  of 
sprinkling,  he  makes  confession  of  his  weakness,  insuf- 
ficiency and  sin,  renews  his  self-consecration,  and  prays 
with  David,  Cast  me  not  away  from  thy  presence,  and 
take  not  thy  Holy  Spirit  from  me.  Now,  by  degrees, 
he  recovers  an  affectionate,  confiding,  happy  spirit, 
and  is  deeply  moved  in  view  of  the  riches  of  that  grace 
which  saves  such  unworthy,  needy  souls  as  his;  and 
perhaps  his  admiration  of  the  heights  and  depths  of 
eternal  mercy,  rises  as  high  as  ever;  and  love  gushes 
forth  as  freely  from  the  fountains  of  his  soul.  He  has 
learned  something  of  himself,  and  has  had  experience 
of  the  bitterness  of  losing  spiritual  joys  in  any  mea- 
sure; and  has  set  out  anew  with  the  purpose  to  be 
more  watchful  and  faithful  for  the  time  to  come. 

IV.  But  will  he,  from  this  time,  go  on  with  an  equa- 
ble and  constant  frame?     Will  he  steadily  preserve 


30  CHRISTIAN  CHARACTER 

the  warmth  and  freshness  of  the  affections,  and  the 
views  which  now  possess  the  mind?  Alas!  in  the  or- 
dinary experience  of  the  Christian  life,  how  often  is 
the  alternation  of  coldness  and  consequent  anguish  of 
heart,  with  animation  and  enjoyment  repeated !  How 
much  is  there,  almost  as  a  matter  of  course,  of  ebbing 
and  flowing  in  the  tide  of  spiritual  life;  the  pilgrim 
now  ravished  amidst  the  wonders  of  the  Interpreter's 
House,  and  anon  sleeping  in  the  bower  upon  the  hill- 
side, losing  his  roll,  and  belating  himself  upon  his 
way!  How  large  the  number  of  disciples  who  never 
rise  above  these  oscillations,  but  are  throughout  their 
whole  course  like  an  April  day;  exhibiting  a  strange 
admixture  of  lights  and  shadows,  of  rain  and  sunshine! 
Let  any  considerable  number  of  Christians  be  directly 
questioned  on  the  subject,  and  it  will  be  with  only  here 
and  there  an  exception,  that  they  will  say,  yes,  such 
is  too  true  a  picture  of  my  own  sad  experience. 

V.  Equally  are  we  struck  in  observing  the  common 
type  of  Christian  character  with  its  want  of  complete- 
ness and  of  symmetry.  It  is  a  lovely  group  of  graces 
which  Paul  describes  as  having  their  dwelling  in  the 
soul  that  is  led  by  the  spirit  and  as  being  the  appro- 
priate fruit  of  his  blessed  influence;  and  they  are  all 
essential.  Not  one  of  them  can  be  spared,  or  even 
thrown  into  the  back  ground, without  producing  marked 
defect,  a  one-sidedness  of  the  spiritual  man  ;  but 
where  they  all  appear  in  due  relation  to  each  other, 
where  they  severally,  in  any  good  degree,  blend  into 
harmonious  unity  of  impression:  there  the  new  man 


AS  IT  IS.  31 

exhibits  fair  proportions,  a  general  and  commanding 
excellence. 

But  great  imperfection  of  religious  development 
meets  us  on  every  hand.  This  man  has  a  devotional 
spirit;  he  prays  well  and  converses  well  on  the  doc- 
trines or  the  duties  of  religion,  not  hypocritically,  but 
out  of  the  fullness  of  his  heart;  but  then  he  is  avari- 
cious. He  bestows  but  little  for  benevolent  purposes, 
and  even  that  is  parted  with  reluctantly;  and  not  as 
though  he  remembered  that  the  Lord  loveth  a  cheerful 
giver.  That  man  is  liberal  in  his  disposition;  he  is 
not  only  ready  to  communicate  when  strongly  urged, 
but  he  seeks  for  opportunities,  and  feels  a  hearty  plea- 
sure in  imparting  good  to  others;  but  he  is  indolent; 
he  wastes  time,  does  business  loosely,  and  often  from 
the  habit  of  negligence,  fails  to  fulfill  his  word.  A 
third  is  diligent,  upright,  a  model  of  integrity,  but  he 
exhibits  pride  and  self-will,  or  it  may  be  a  worldly 
spirit.  Still  another  is  humble,  unassuming,  meek  in 
temper,  but  he  is  backward  in  duty,  ready  to  excuse 
himself,  and  turn  off  burdens  upon  others.  Another, 
again,  is  prompt  in  action,  resolute  and  persevering; 
but  his  temper  is  unamiable,  and  he  wounds  the  feel- 
ings of  others  often,  or  keeps  them  uneasy  when  in  his 
presence,  lest  he  should  take  affront.  Another  yet 
is  kind  and  tender  in  his  feelings,  but  he  is- inclined  to 
trifling  conversation,  and  does  not  wisely  govern  his 
tongue. 

VI.  And  so  we  might -go  on.  There  are  few,  per- 
haps, of  those  who,  in  a  charitable  judgment,  give 


32  CHRISTIAN  CHARACTER 

evidence  of  piety,  who  have  not  some  of  the  Christian 
graces  in  a  good  degree  of  development.  Take  any 
considerable  number  of  Christians,  and  you  may  find 
among  them  almost  or  quite  the  whole  sisterhood;  one 
offering,  to  your  observation,  this,  and  another  that,  in 
prominence.  But  how  careful  and  diligent  must  be 
your  search  to  find  any  one  individual  in  whom  they 
are  all  combined!  When  you  contemplate  the  char- 
acter of  the  blessed  Redeemer,  you  are  not  struck  with 
this  feature  or  with  that,  standing  out  in  bold  relief. 
There  is  such  a  harmony  of  proportion,  each  particu- 
lar element  of  moral  beauty  is  so  blended  and  inter* 
shaded  with  the  rest,  that  the  effect  is  unity  of  impres- 
sion; and  it  is  the  loveliness  of  the  one  perfect  whole, 
and  not  of  any  single  lineament  that  fills  you  with 
admiration  and  delight.  This  is  the  true,  the  divine 
idea  of  Christian  excellence.  But  nothing  that  very 
greatly  approximates  to  this  will  you  discover  in  the 
larger  proportion  of  disciples.  It  is  not  even  deeply 
felt  by  most,  that  such  symmetry  and  completeness  is 
diligently  to  be  labored  after,  or  that  it  is  impossible 
to  exhibit  clearly  the  image  of  Christ,  and  to  compel 
the  world  to  do  homage  to  the  beauty  of  religion  while 
this  is  wanting.  Strange  inattention  to  the  require- 
ments of  the  gospel!  these  demanding  the  cultivation 
of  all  virtues,  of  whatsoever  things  are  pure,  honest, 
lovely  and  of  good  report,  that  the  spiritual  man  may 
be  complete,  and  yet  the  great  body  of  believers,  al- 
]owing  themselves  to  live  in  the  consciousness  of  pal- 
pable defects;  to  put  one  or  two  of  the  graces  of  the 
Spirit  in  the  place  of  all;  as  if  a  man  should  think 


AS  IT  IS.  33 

that  one  or  two  of  his  bodily  senses,  or  two  or  three 
of  his  limbs  were  enough  without  the  rest,  to  render 
him  a  well-developed  man! 

VII.  We  are  compelled,  also,  to  notice  and  lament 
the  comparative  inefficiency  of  Christian  character  in 
its  ordinary  manifestations.  If  it  is  true  that  know- 
ledge is  power:  it  is  true  that  goodness  is  power,  in  a 
far  higher  degree.  It  is  wonderful  what  moral  results 
may  be  brought  to  pass  by  a  single  individual,  who 
has  no  extraordinary  talents,  but  little  mental  culture, 
and  no  advantages  of  position  in  society,  when  his 
piety  approaches,  in  some  good  measure,  to  the 
standard  of  the  Gospel.  Such  individuals  are 
here  and  there  seen  in  the  Christian  Church,  and 
they  move  in  light  across  the  moral  firmament;  and 
their  luminous  path  remains  still  visible,  when  they 
themselves  have  disappeared.  Samuel  John  Mills 
was  not  intellectually  a  great  man,  and  he  was  cut 
off  in  his  prime  ;  but  his  influence  in  arousing  the 
American  Church  to  the  work  of  modern  missions,  and 
infusing  into  the  minds  of  pious  young  men  an  apos- 
tolic zeal  to  give  themselves  to  the  enterprise  of  re- 
covering the  world  to  Christ,  was  great  and  blessed : 
the  Church  feels  it  to  this  hour;  and  eternity  alone 
can  disclose  its  full  results.  '  '  When  Harlan  Page  first 
came  to  the  city  of  New  York,'  said  a  gentleman  to  the 
writer,  '  I  thought  he  was  not  much !'  But  see  what  a 
record  of  good  accomplished,  that  humble  individual 
left,  after  a  few  short  years.  He  turned  many  to  right- 
eousness,   and  enrolled  himself  among  those   whom 

3 


34  CHRISTIAN  CHARACTER 

Christ  will  honor  as  his  faithful  servants,  and  who 
shall  shine  as  the  stars  for  ever  and  ever!  What, 
then,  prevents  the  great  body  of  pious  young  men, 
who  are  educated,  from  attaining  the  moral  power  of 
Mills?  What  hinders  Christian  tradesmen,  mechanics, 
farmers,  Christian  men  and  women  in  all  the  more  re- 
tired pursuits  of  life?  from  possessing  the  active  efficien- 
cy of  Page?  There  is  nothing  in  the  way.  These 
men  did  nothing  which  others  may  not  do;  nay,  which 
others  in  similar  circumstances  are  not  solemnly  bound 
to  do;  and  if  the  hearts  of  all  disciples  were  as  warm 
with  holy  affection  as  they  should  be,  and  their  Christ- 
ian graces  cultivated  as  the  Gospel  teaches,  the  whole 
Church  would  resemble  them  in  energy  of  holy  ac- 
tivity, and  in  success  in  doing  good. 

VIII.  W7hat,  then,  must  be  said  of  Christian  charac- 
ter, in  general,  as  to  its  efficiency?  Is  it  at  all  what 
the  nature  of  the  case  demands?  Show  us  the  Church 
made  up  of  such  men  as  those  just  mentioned:  it  will 
be  a  rare  sight  indeed.  The  fact  is  as  obvious  as  it 
is  painful,  that  a  majority  of  the  members  of  nearly 
every  Christian  Church,  and  of  the  Church  at  large, 
have  not,  and  can  not  have,  while  remaining  as  they 
are,  the  power  to  do  much  for  the  honor  of  religion, 
and  the  salvation  of  the  world. 

That  unsteadiness  of  religious  affection,  of  which 
we  have  spoken,  produces  as  a  necessary  consequence, 
an  uneven  flow  of  the  outward  life;  an  impulsiveness 
andirregularity  of  action,  which  at  once  weakens  the 
actual  strength  of  the  character  itself,  and  impairs  the 


AS  IT  IS.  35 

confidence  of  others  in  it.  Now,  Christians  are  firm 
and  diligent  in  duty,  walking  worthy  of  their  high 
calling;  they  are  increasing  their  own  energy  and 
courage  every  hour.  The  world  is  looking  on,  and 
is  beginning  to  feel  that  they  are  indeed  in  earnest. 
But  anon  they  are  remiss,  their  zeal  is  cool,  and  their 
efforts  feeble;  they  feel  it,  and  are  disheartened;  the 
world  see  it,  and  a  distrust  is  awakened,  which  greatly 
diminish  the  weight  of  their  influence,  and  the  power 
of  their  example  for  the  future. 

And  so  defects  and  inconsistencies  of  conduct  una- 
voidably arise  from  that  want  of  symmetry  to  which  we 
have  referred;  of  a  due  attention  to  all  the  elements  or 
graces  of  religion.  Men  whose  general  course  of  action 
is  deserving  praise,  are  occasionally  betrayed  into  some 
unworthy  action,  or  course  of  action,  which,  by  the 
impression  it  makes  on  those  about  them,  creates  a  pre- 
judice against  their  character,  and  throws  great  obsta- 
cles in  the  way  of  their  efforts  to  be  useful.  The  mo- 
ment they  attempt  to  place  themselves  before  the  world 
on  the  high  ground  of  Christian  fidelity,  and  to  act 
with  vigor  for  the  conversion  of  men  and  the  glory 
of  God,  conscience  reminds  them,  or  perhaps  those 
whom  they  seek  to  benefit  remind  them,  of  their  own 
infirmities  and  faults,  and  they  are  thus  tempted,  from 
a  sense  of  their  personal  imperfections,  to  hide  their 
light  under  a  bushel  and  keep  silent;  or  if  they  still 
go  forward,  it  is  with  a  faltering  step,  and  a  heart  that 
wants  the  calm  confidence  of  self-approval.  Thus  is 
the  Church  made  weak.  She  wants  the  executive 
energy  of  apostolic  times.     She  does  something;  yea, 


36   .  CHRISTIAN  CHARACTER 

she  does  much  by  God's  blessing.  She  is  the  salt  of 
the  earth,  with  all  her  obvious  blemishes;  but  she  does 
little  in  comparison  with  what  she  might  accomplish. 
She  does  not  now  look  forth  on  a  guilty  world  in  the 
beauty  and  the  power  of  exalted  holiness. 

IX.  There  is  one  other  obvious  defect  which  Christ- 
ian character  too  generally  exhibits:  it  is  the  want  of 
a  calm  and  satisfied  spirit.  That  this  want  should 
exist,  is  a  necessary  consequence  of  those  deficiencies 
which  have  been  already  specified.  It  is  no  wonder 
that  believers  should  be  restless  and  dissatisfied.  So 
long  as  they  are  conscious  of  inconstancy  of  affection, 
imperfection  of  development,  and  want  of  efficiency 
in  action,  and  because  they  will  never  in  this  world 
be  perfect  in  these  respects;  their  happiness  here  will 
never  be  absolute  like  that  of  heaven.  Still  the  Gos- 
pel does  promise  rest  to  the  weary  and  troubled  sinner, 
when  he  comes  to  Christ.  The  Divine  Redeemer  has 
bequeathed  his  peace,  as  a  rich  inheritance,  to  those 
who  shall  believe;  and  true  saints,  as  the  children  of 
God,  are  exhorted  to  be  anxious  for  nothing;  and  it  is 
promised  that  the  peace  of  God  shall  keep  their  hearts 
and  minds. 

There  is  indeed  a  kind  of  restless  longing  of  the  pious 
heart,  which  is  an  excellence  rather  than  a  blemish. 
It  is  the  yearning  of  the  soul  for  larger  and  larger 
measures  of  love  and  grace  from  the  infinite  fullness  of 
God.  This  is  felt  when  the  spirit  is  most  calm  and 
happy;  when  it  has  risen  most  effectually  into  the  at- 
mosphere of  heaven ;  when  the  glory  of  God,  the  eter- 


AS  IT  IS.  37 

nal  riches  and  ineffable  beauty  of  the  Saviour,  are 
most  clearly  discerned,  and  most  ardently  admired. 
David  felt  it  when  he  thirsted  for  God,  as  the  hart 
for  the  water  brooks;  and  Paul  when  he  desired  to 
depart  and  be  with  Christ;  and  our  Lord  referred  to 
this  when  he  pronounced  those  blessed  who  hunger 
and  thirst  after  righteousness.  This  state  of  feeling  is 
not  a  state  of  unhappiness,  but  the  contrary. 

X.  It  is  another  kind  of  restlessness  which  I  wish 
now  to  specify.  It  is  the  perturbation  of  a  heart  which 
finds  very  frequent  reason  to  condemn  itself;  which 
sees  and  laments  its  own  want  of  fervor  and  steadfast- 
ness of  love  and  faith,  and  the  deficiencies  of  outward 
life  which  thence  result,  and  yet  does  not  correct  the 
evils  thus  deplored.  And  this  how  many  Christians 
feel  sometimes  in  a  greater,  sometimes  in  a  less  de- 
gree, throughout  their  whole  lives!  They  see,  plainly 
enough,  that  they  are  not  what  they  should  be,  and 
that  it  is  their  own  fault  that  they  are  not.  They  per- 
ceive that  there  is  a  higher  region  of  spiritual  life 
somewmere  above  them,  more  pure,  more  peaceful, 
more  heavenly,  and  that  with  proper  effort,  they  might 
reach  it;  while  yet,  some  how  or  other,  they  continue 
in  the  low  grounds  of  experience,  the  land  of  shadows 
and  discomforts,  of  doubts  and  fears  and  sorrows.  They 
hear  the  Apostle  say — Rejoice  in  the  Lord  always; 
and  again  I  say,  rejoice.  But  how  can  they  rejoice  ? 
They  are  dissatisfied  with  themselves,  tired  of  inward 
conflicts,  sick  of  resolving  and  re-resolving  to  little 


38  CHRISTIAN  CHARACTER 

purpose ;  and  with  no  relish  for  mere  worldly  pleasures, 
and  so  much  to  disturb  their  spiritual  comforts,  they 
are  ready  sometimes  to  sigh  for  death  in  the  bitterness  - 
of  their  despondency. 

Now  it  is  plain  that  such  a  state  of  mind  is  not  only 
distressing  in  itself,  but  in  no  small  measure  disquali- 
fies for  duty.  The  disturbed,  uneasy  mind  can  not 
think  clearly  and  to  the  purpose;  it  can  not  plan 
wisely;  it  is  unlit  for  the  serene  exercises  of  prayer 
and  meditation,  and  indisposed  to  linger  long  over  the 
rich  and  refreshing  pages  of  the  Scriptures.  The 
world,  too,  is  repelled  by  a  comfortless,  unquiet  piety. 
It  is  when  religion  proffers  rest  to  the  troubled  heart, 
that  her  voice  sounds  most  attractive  to  the  unrenewed;' 
and  it  is  when  they  see  those  who  are  religious,  repos- 
ing in  tranquil  faith  upon  the  Rock  of  Ages,  calm  and 
collected  amidst  the  waves  of  trouble,  that  they  feel 
most  deeply  how  rich  a  blessing  true  religion  is.  It 
is  an  immense  loss  to  the  cause  of  piety,  that  such 
large  numbers  who  seem  to  be  experimental  Christ- 
ians, do  not  rise  high  enough  in  their  attainments  to 
make  it  clear  to  all  who  are  about  them,  that  they  find 
in  devotion  to  God  a  solid,  satisfying  good;  something 
which  can  preserve  the  mind  from  painful  fears,  which 
can  keep  it  tranquil  amid  earth's  tumults,  which  can 
meet  its  inward  longings,  which  can  afford  the  soul 
an  unyielding  anchor,  by  whose  firm  hold  it  shall  be 
held  steady  to  outride  the  storms  of  life.  Did  the 
great  mass  of  professing  Christians  stand  on  this 
blessed  elevation,  there  would  be  a  beauty  and  attract- 


AS  IT  IS.  39 

iveness,  and  an  impressive,  steady  dignity  in  Christian 
character,  which  now  is  unfortunately  but  little  under- 
stood. 

XI.  If,  then,  there  is  truth  in  what  has  now  been 
said;  if,  while  it  must  be  admitted  that  there  is  a  gra- 
tifying amount  of  genuine  piety  in  the  visible  Church, 
and  in  some  respects  an  improved  and  still  improving 
state  of  things,  there  are  yet  such  marked  defects  in 
the  general  character  of  the  Christian  life;  then  is  it 
not  high  time  that  the  truth  on  the  subject  should  be 
clearly  understood,  and  that  all  who  mean  to  stand 
on  the  side  of  Christ  should  be  stimulated  to  deter- 
mined effort,  to  come  up  more  fully  to  the  Gospel 
model.  The  work  of  making  such  attainments  must 
of  course  be  a  personal  affair.  We  who  hope  we  are 
born  of  God  must  be  ashamed  to  be  as  we  have  been: 
we  must  study  more  profoundly  the  idea  of  a  Gospel 
Christian.  We  must  have  sublimer  views  of  the  inter- 
est, the  solemnity,  the  glory,  of  our  high  vocation. 
Convinced  by  what  the  Bible  teaches,  and  by  what  we 
have  sometimes  seen  in  eminent  Christians,  that  there 
is  something  far  better  than  we  have  yet  attained 
within  our  reach;  we  must  set  ourselves  in  good  ear- 
nest to  prove  the  blessedness  of  it  by  experience.  Will 
you  do  this,  fellow  disciple  ?  Will  you  begin  the  work 
to-day?  You  are  weak,  you  say,  and  your  heart  is  so 
sluggish  that  it  does  not  seem  as  though  you  ever  can 
become  a  truly  steadfast,  well-proportioned,  energetic, 
happy  servant  of  Jesus  Christ?  But  you  forget  the 
inexhaustible  riches  of  grace  which  the  Gospel  offers 


40  CHRISTIAN  CHARACTER  AS  IT  IS. 

you.  And  then  your  obligation!  Ransomed,  blood- 
bought  soul! — walk  in  Gethsemane! — stand  at  the  foot 
of  Calvary — and  gaze  till  you  learn  your  mighty  debt! 
You  are  wholly  Christ's!  Let  the  truth  take  full  pos- 
session of  your  soul,  and  never,  never  be  content  that 
the  world,  when  it  looks  to  you  to  see  his  image,  should 
see  it  marred  and  distorted  by  many  and  palpable 
imperfections! 


41 


CHAPTER  III. 


GROW    IN  GRACE. 


I.  As  the  commencement  of  religion  in  the  soul, 
is  the  beginning  of  a  new  and  peculiar  character,  so  is 
it,  also,  an  introduction  to  new  and  peculiar  duties: 
or  rather,  it  leads  the  renovated  man  to  address  him- 
self to  the  discharge  of  duties,  to  which  he  had  never 
before  directed  his  attention.  The  previous  question 
being  now  decided,  that  holiness  shall  henceforth  be 
his  leading  object  of  pursuit,  he  feels  it  to  be  incumbent 
on  him  to  inquire,  how  he  can  most  successfully  wage 
war  with  unholy  inclinations,  oppose  the  power  of 
sinful  habits,  and  subdue  every  energy  of  mind  and 
body  to  the  obedience  of  Christ.  This  inquiry  the 
Scriptures  require  him  to  propose  with  earnestness,  and 
to  prosecute  with  diligence.  When  the  appropriate 
means  of  bringing  his  Christian  character  to  matu- 
rity have  been  discovered,  they  urge  him  to  apply 
himself,  with  persevering  labor,  to  the  work  of 
growth  in  grace. 

On  this  subject,  as  well  as  on  that  of  Christian 
character,  there  is  doubtless  among  those  who  profess 
religion,  a  want  of  clear  and  discriminating  viewTs. 
Some  seem  to  think  that  if  they  find  within  themselves 


42  CHRISTIAN  CHARACTER 

good  evidence  of  true  conversion,  they  have  little  more 
to  care  for  in  relation  to  themselves.  Others  appa- 
rently suppose,  that  their  religious  progress  must  es- 
sentially depend  on  outward  influences;  that  it  must 
be  accelerated  or  retarded,  according  as  circumstances 
may  be  favorable  or  otherwise.  Comparatively  few 
appear  to  have  a  practical  conviction,  that  although 
spiritual  life  within  the  soul  is  originated  and  sustained 
by  God,  it  still  demands,  as  a  thing  which  is  abso- 
lutely indispensable,  the  faithful  use  of  means,  both  in 
its  origin  and  progress.  Hence  not  a  few  who  bear 
the  name  of  Christ,  are  moral  idlers.  They  wait  for 
wind  and  tide,  and  never  use  their  oars.  If  they  find 
themselves  borne  onward  without  much  care  or  effort 
of  their  own,  they  are  rejoiced;  if  not,  they  think 
themselves  unfortunate,  and  wait  and  hope  for  better 
days. 

II.  But  though  the  Divine  Spirit  is  the  author  and 
the  finisher  of  the  sanctification  of  believers,  the  work 
is  done  in  no  such  way  as  to  dispense  with  their  own 
exertions.  If  it  is  his  to  work  in  them  both  to  will  and 
to  do,  it  is  theirs  to  work  out  their  own  salvation  with 
fear  and  trembling.  It  has  pleased  God  to  regard  the 
laws  of  our  moral  nature  in  the  communication  of  his 
grace.  He  bestows  it  in  such  a  manner,  that  it  is  seen 
to  be  as  inseparable  from  faithful,  well-directed  effort, 
as  though  it  resulted  from  such  effort  as  its  legitimate 
and  proper  fruit.  It  is  therefore,  just  as  necessary  to 
search  out,  and  diligently  to  use,  the  proper  means  of 
moral  progress,  as  though  the  whole  were  the  work 


AS  IT  SHOULD  BE.  43 

of  man;  while  on  the  other  hand,  as  it  has  often  and 
well  been  said,  the  same  conviction  of  dependence 
should  be  cherished,  as  though  the  whole  were  the 
work  of  God.  In  this  way,  every  one  may  understand 
by  his  own  experience,  the  paradox  of  Paul,  When  I 
am  weak,  then  am  I  strong. 

The  interesting  question  then  arises,  What  are  the 
appropriate  means  of  spiritual  improvement?  The 
following  suggestions  are  submitted. 

III.  First  of  all,  obtain  a  clear  and  definite  idea  of 
what,  as  a  child  of  God,  you  ought  to  be;  and  keep  it 
habitually  before  your  mind. 

Imagine  to  yourself  a  being,  coming  up  in  all  re- 
spects to  the  Scripture  rule  of  duty,  and  realizing  the 
morally  sublime  conception,  of  an  absolutely  perfect 
man.  His  perception  of  spiritual  things  is  clear. 
WTith  a  lively  faith,  he  sets  the  Lord  always  before 
him;  and  in  view  of  the  brightness  of  the  divine  glory, 
his  emotions  are  like  those 

M  Of  the  rapt  seraph  that  adores  and  burns." 

He  delights  in  the  law  of  God,  and  obeys  it  perfectly 
in  every  action;  not  only  in  every  action,  but  in  every 
purpose  which  he  forms;  and  not  only  in  every  pur- 
pose, but  in  every  emotion  and  affection  of  his  heart. 
Pure  and  lovely  as  an  angel,  and  active  to  the  full 
extent  of  his  capacities,  he  sheds  an  atmosphere  of 
blessedness  around  him,  and  is  to  all  within  his  reach, 
a  minister  of  mercy. 

Such  a  being  ought  you  yourself  to  be.     Such,  obe- 


44  CHRISTIAN  CHARACTER 

dience  to  the  law  of  God  would  make  you.  The  gos- 
pel too,  as  truly  as  the  law,  enjoins  on  you  such  per- 
fection, as  the  standard  of  your  duty.  Be  ye  therefore 
perfect,  even  as  your  Father  who  is  in  heaven  is  perfect, 
says  the  great  Author  of  Salvation.  This  is  the  mark 
toward  which  you  are  to  press;  this  the  model  by 
which  you  are  to  mould  your  character.  Placing  it 
habitually  before  you,  will  serve  on  the  one  hand  to 
awaken  your  desires,  and  stimulate  your  efforts,  to  at* 
tain  the  full  measure  of  a  perfect  man  in  Christ;  so 
that  though  you  do  not  reach  the  excellence  at  which 
you  aim,  on  this  side  heaven,  you  will  be  urged  toward 
it  at  no  lingering  pace:  while  on  the  other  hand,  by 
bringing  your  character  to  such  a  test,  you  will  be 
able  clearly  to  discover  your  deficiencies  and  sins,  and 
thus  to  learn  the  great  lesson  of  penitence,  humility, 
and  faith.  You  mark  the  growth  of  the  body,  by 
weighing  it  in  the  balance:  you  should  weigh  the  soul 
in  the  balance  of  the  sanctuary. 

IV.  When  by  comparing  yourself  with  the  per- 
fect idea  of  Christian  character,  you  discover  your 
deficiencies  and  errors,  do  not  excuse,  but  resolutely 
labor  to  correct  them. 

If  the  number  of  those  is  small,  who  learn  their  own 
faults  of  temper  or  of  conduct,  still  smaller  is  the  num- 
ber, who  without  any  self-indulgence,  determine  on 
improvement.  It  is  too  true,  some  one  perhaps  will  say, 
that  I  am  negligent  in  that  particular  duty;  I  know  I 
should  perform  it:  but  none  are  altogether  perfect;  we 
can  not  be  expected  to  be  wholly  free  from  faults;  and 


SPIRITUAL  PROGRESS.  45 

others  have  their  sins  of  negligence  as  well  as  I.  Ah, 
laments  another,  I  acknowledge  that  I  sometimes 
manifest  unchristian  feelings,  and  am  grieved  and 
mortified  that  I  do  not  rule  my  spirit  better;  but  my 
temper  is  by  nature  irritable;  my  impulses  are  quick  and 
violent,  and  some  allowance  doubtless  should  be  made. 
I  well  know,  is  the  language  of  a  third,  my  easily  beset- 
ting sins,  and  it  distresses  me  to  think  that  I  so  often  and 
so  readily  commit  them;  but  then  I  do  resolve  against 
them,  and  can  not  but  hope  that  they  will  not  always 
continue  to  prevail  against  me  in  this  manner.  But  is  it 
not  the  height  of  folly  and  of  self-delusion,  to  suppose 
that  you  ever  will  correct  your  faults,  while  you  allow 
yourself  to  fancy  that  you  find  an  apology  for  their  exist- 
ence? You  admit  that  you  neglect  a  duty,  and  that  you 
ought  not  to  neglect  it :  then  if  you  do  not  immediately 
perform  it,  you  plainly  deserve,  like  the  servant  that 
knew  his  master's  will  and  did  it  not,  to  be  beaten  with 
many  stripes.  You  have  an  ungovernable  temper;  you 
confess  it,  and  cast  the  blame  on  nature.  Your  confes- 
sion does  no  good,  however,  while  you  leave  the  evil 
uncorrected;  it  only  proves  that  you  sin  against  the 
light  of  conscience.  Nature,  that  implanted  passions 
in  your  breast,  bestowed  reason  also  to  control  them ; 
and  the  Scriptures  command  you  to  subdue  them  into 
the  meekness  and  gentleness  of  Christ.  But  you  feel 
the  evil  of  your  inconsistencies,  and  make  resolves 
for  their  correction,  though  you  now  you  often  break 
them.  And  pray,  of  what  avail  are  resolutions  made 
only  to  be  broken  ;  made  even  in  the  expectation 
and  the  conscious  certainty  that  you  will  break  them? 

4 


46  MEANS  OF 

They  are  arts  to  quiet  conscience:  nothing  more.  The 
great  truth  ought  to  be  written  on  the  palms  of  your 
hands,  yea  deeply  engraven  on  your  inmost  heart,  that 
All  sin,  in  all  persons,  and  at  all  times,  is  wholly  inex- 
cusable. If  you  will  do  wrong,  however  powerful  the 
temptation,  let  your  mouth  be  stopped;  let  conscience 
scourge  you;  and  bear  the  indignation  of  the  Lord 
with  the  consciousness  that  you  deserve  it.  Bring 
yourself  to  feel  that  this  is  the  only  proper  course; 
and  then  you  will  not  merely  know,  and  confess,  and 
resolve  against  your  sins,  but  what  is  of  infinitely 
greater  consequence,  you  will  really  forsake  them.  No 
sooner  will  you  discover  a  defect  in  your  spirit  or  your 
life,  than  you  will  set  yourself  to  remedy  it  at  once; 
and  will  not  rest  till  your  purpose  is  accomplished. 
Thus,  your  Christian  character  will  be  constantly  and 
steadily  improved. 

V.  3.  Place  it  before  you  daily,  as  a  definite  object, 
to  cultivate  each  particular  Christian  grace. 

Every  Christian  will  readily  admit,  that  the  fruits 
of  the  Spirit — love,  joy,  peace,  long-suffering,  meek- 
ness, gentleness  and  faith — ought  to  be  brought  forth 
in  him,  and  probably  most  see  the  necessity  of  direct 
and  patient  effort  to  bring  them  to  perfection.  But 
here  is  the  practical  mistake.  It  is  proposed  to  improve 
the  character  in  mass;  the  attention  is  fixed  on  no« 
particular  point;  goodness  in  general,  and  not  specific 
forms  of  goodness,  it  is  attempted  to  attain:  and  hence, 
however  honest  or  diligent  the  effort,  there  is  at  least 
a  partial  failure.     One  might  as  well  set  himself  to 


SPIRITUAL  PROGRESS.  47 

read,  without  attention  to  the  nature  and  the  powers 
of  letters,  and  the  principles  on  which  syllables  are 
formed,  as  to  learn  to  practice  holiness,  without  being 
careful  in  detail,  to  acquire  the  elementary  virtues  of 
which  holiness  consists.  For  as  words  are  the  result 
of  letters  and  of  syllables  properly  combined,  so  holi- 
ness is  but  the  aggregate  of  individual  graces  har- 
moniously blended.  Fix  it,  therefore,  in  your  mind, 
that  while  you  root  up  one  by  one  the  weeds  that  may 
infest  your  spiritual  garden,  you  must  also  watch  the 
progress  of  each  flower,  and  train  and  water  each 
with  an  individual  care.  In  this  way,  you  may  easily 
combine  in  due  proportion  the  elements  of  Christian 
excellence.  You  will  be  able  to  see  that  no  grace  is 
overlooked,  and  left  to  suffer  by  neglect.  If  faith 
is  weak,  you  will  strive  to  bring  it  into  exercise;  if 
love  declines,  to  kindle  it  into  a  flame;  if  meekness 
and  gentleness  be  wanting,  to  copy  the  mild  and  lowly 
spirit  of  the  Saviour]  so  that  on  the  whole  you  will 
make  advances,  though  it  should  be  but  slowly,  and 
exhibit  religion  in  something  of  its  symmetry  and 
beauty. 

VI.  4.  Familiarize  your  mind  with  spiritual  things. 
Even  in  relation  to  the  things  of  sense,  an  intimate 
acquaintance  is  necessary,  in  order  to  sustain  the 
feeling  of  interest  in  our  hearts.  Let  the  most  devoted 
lover  of  the  world  be  long  secluded;  let  him  be  with- 
drawn, for  instance,  by  protracted  illness,  from  his 
accustomed  scenes  and  occupations,  and  they  gradually 
lose  their  hold  upon  his  mind;  his  conceptions  of  the 


48  MEANS  OF 

enjoyment  they  afford,  become  less  vivid;  and  he  finds 
it  necessary,  if  he  returns  to  them  again,  to  make  an 
effort,  in  order  to  renew  his  former  ardor.  Much 
more  is  this  the  case  in  spiritual  matters.  Revelation 
opens  to  the  soul  a  view  of  its  own  immortal  nature; 
of  its  relation  to  a  purely  spiritual  God,  and  to  an 
invisible  and  endless  state  of  being;  and  of  enjoy- 
ments to  be  gained  and  miseries  to  be  shunned,  which 
lie  beyond  the  reach  of  sense  entirely.  In  order 
clearly  to  apprehend  these  truths,  it  is  not  only  neces- 
sary to  read  the  Scriptures,  but  to  study  them  pro- 
foundly and  with  deep  reflection;  to  drink  in  the  very 
spirit  which  they  breathe;  and  to  make  the  thoughts 
which  they  express  our  own.  When  this  is  done,  the 
things  which  are  unseen  become  realities  to  us;  our 
faith  seems  changed  to  sight;  we  converse  with  God 
and  angels;  we  discern  the  glories  of  the  heavenly 
world,  and  the  sorrows  of  the  world  of  darkness,  with 
an  impressive  vividness;  we  see  what  our  real  inte- 
rests are,  what  are  the  noblest  objects  of  pursuit,  and 
what  the  only  joys  to  which  it  becomes  us  to  aspire. 
Then  eternal  things  are  controlling  in  their  influence. 
They  draw  our  hearts  away  from  earth;  and  God,  and 
Christ,  and  Heaven,  engross  in  a  good  degree  the 
affections  of  our  souls.  But  no  sooner  do  we  begin 
to  neglect  the  Scriptures,  or  to  read  with  carelessness, 
and  to  grow  forgetful  of  heavenly  meditation,  than 
sensible  things  obtain  ascendency,  and  all  that  is 
spiritual  grows  dim  and  indistinct  upon  our  view; 
and  our  thoughts,  if  occasionally  turned  in  that  direc- 
tion, are  perplexed,  laborious,  and  obscure.     Expect 


SPIRITUAL  PROGRESS.  49 

not  therefore,  reader,  to  feel  the  influence  of  divine 
things  upon  your  soul,  drawing  you  onward  toward 
greater  and  greater  holiness,  unless  you  habitually 
keep  up  an  intimate  acquaintance  with  the  truths 
which  God  has  graciously  revealed,  and  with  the 
objects  which  are  seen  by  faith.  Be  spiritually  minded ; 
rise  above  mere  sense;  let  God,  Redemption,  and  the 
grand  and  awful  scenes  of  the  invisible  world  which 
are  laid  open  in  the  Bible,  be  familiar  to  your 
thoughts,  and  religion  will  be  to  you  a  blest  reality; 
and  the  little  light  which  now  is  glowing  in  your  soul, 
will  steadily  grow  brighter  unto  the  perfect  day. 

VII.  5.  Take  frequent  opportunities  of  Christian 
intercourse,  with  reference  to  mutual  improvement. 

In  the  prosecution  of  an  arduous  enterprise,  nothing 
affords  encouragement  and  stimulus  like  sympathy  and 
cooperation.  In  the  affairs  of  life,  men  understand 
this  perfectly.  Those  who  embark  in  a  common  under- 
taking, and  encounter  the  same  toils  and  dangers, 
delight  to  commune  together  of  their  difficulties,  to 
recount  their  victories,  and  to  profit  by  each  other's 
experience  and  wisdom.  So  should  it  be  with  Christ- 
ians. They  live  for  the  same  great  object,  they 
suffer  similar  trials,  they  cherish  similar  hopes,  and 
are  moved  by  similar  affections  and  desires.  How 
natural,  that  they  should  commune  together  by 
the  way;  that  they  should  rejoice  and  weep  together; 
that  they  should  frankly  ask  and  impart  advice;  in 
short,  that  they  should  be  always  ready  to  bear  each 
other's  burdens,  and  excite  each  other's  zeal!     What 


50  MEANS  OF 

aid  may  they  not  derive  from  such  communications ! 
And  how,  by  pursuing  such  a  course,  would  they  find 
their  sympathizing  souls  knit  together  in  the  bonds 
of  holy  love! 

Try  then  the  experiment,  and  see.  You  often  meet 
with  some  particular  trial;  you  think  it  is  wholly  pe- 
culiar to  yourself;  and  your  desponding  heart  is  some- 
times ready  to  conclude  that  God  is  more  indulgent 
to  others  than  to  you,  or  to  doubt  your  interest  in  his 
favor.  Go  to  your  Christian^friend,  and  unfold  your 
feelings  freely.  Ah!  he  replies,  when  you  have 
finished,  you  have  described  my  case  precisely;  and  I 
too  thought  that  none  were  tried  like  me;  but  I  am 
beginning  to  believe  that  the  saints  have  common 
sorrows,  as  well  as  common  joys.  You  consult  toge- 
ther as  to  the  means  of  overcoming  difficulties;  you 
join  your  prayers  for  wisdom  and  for  strength;  you 
talk  of  the  final  rest,  and  of  the  great  reward  of  faith- 
fulness, and  encourage  one  another  by  recurrence  to 
the  promises;  and  you  go  away  refreshed  in  spirit,  to 
run  the  Christian  race  with  new  energy  and  resolution. 

You  may  not,  therefore,  neglect  a  means  of  grace 
which  is  of  so  much  consequence.  You  will  deserve 
to  walk  in  darkness,  if  you  do.  You  will  have  cares 
of  which  you  might  be  lightened,  fears  which  are 
without  foundation,  and  tribulation  when  you  might 
have  peace. 

VIII.  6.  With  a  humble  sense  of  insufficiency,  go 

daily,  and  with  a  fervent  spirit,  to  the  throne  of  grace. 

It  is  the  Spirit  that  sanctifieth:  it  can  not  be  too 


SPIRITUAL  PROGRESS.  51 

deeply  impressed  upon  the  heart,  that  unless  his 
breathings  swell  our  sails,  we  can  never  make  our 
way  across  the  stormy  sea  that  lies  between  us  and 
heaven;  but  of  the  divine  fullness  may  we  all  receive. 
God  hath  pledged  himself  to  hear  his  own  elect,  who 
cry  day  and  night  to  him,  and  to  send  them  timely 
succor. 

"  Prayer  ardent  opens  heaven;  lets  down  a  flood 
Of  glory  on  the  consecrated  hour 
Of  man,  in  audience  with  the  Deity." 

And  while  it  procures  direct  supplies  of  grace 
from  heaven,  prayer  brings  the  soul  into  a  holy 
atmosphere,  and  under  influences  the  most  pure  and 
salutary.  It  breaks,  for  the  time  at  least,  the  spell  of 
worldliness,  strips  off  the  delusive  charm  of  sin,  and 
swallows  up  the  thoughts  of  time  in  the  conception 
of  eternity.  The  spirit  beholds  the  glory  of  the 
Lord,  and  feels  its  transforming  influence.  It  has 
fellowship  with  angels  and  archangels  in  their  wor- 
ship, and  aspires  to  a  participation  in  their  raptures. 
When  therefore  it  comes  back  again  to  mingle  with 
the  wrorld,  it  feels  more  than  ever  that  it  is  not  of  the 
world;  and  thus  it  grows  in  meetness  for  its  heavenly 
home. 

If  indeed  you  are  a  Christian,  you  have  experienced 
this  in  some  degree,  and  you  may  experience  it  yet 
more.  Let  your  soul  delight  itself  in  God,  and  your 
expectation  be  from  him.  Wait  on  him,  that  your 
strength  may  be  renewed.  Let  your  closet  be  the 
dearest  spot  on  earth — never,  never  to  be  forgotten 
or  neglected.     There  let  the  tears  of  penitence,  the 


52  MEANS  OE 

smiles  of  hope,  the  cheerful  views  of  faith,  the 
kindling  flame  of  love,  and  the  genial  showers  of 
grace,  refresh  and  gladden  you  from  day  to  day.  Thus 
shall  prayer  be  to  the  graces  of  the  Spirit  in  your 
heart,  as  water  to  the  flowers;  it  shall  preserve  them 
always  fresh  and  beautiful. 

IX.  7.  Engage  with  real  self-devotion  in  the  work 
of  doing  good. 

Of  course  we  mention  this  in  connection  with  the 
present  subject,  not  as  a  duty  which  you  owe  to 
others,  but  simply  to  yourself.  Holy  action  is  indis- 
pensable to  the  expansion  and  the  discipline  of  the 
moral  powTers,  and  equally  so  to  the  existence  of 
elevated  moral  feeling.  Without  it,  meditation  soon 
degenerates  into  dreaming  mysticism,  and  devotion 
becomes  a  fruitless  superstition.  As  right  affections 
prompt  to  beneficent  action,  so  on  the  other  hand  be- 
neficent action  kindles  right  affections;  and  he  who 
is  diligently  engaged  in  blessing  others,  usually  finds 
little  difficulty  in  preserving  in  himself  a  proper  spirit. 

Happily  for  us,  never  since  the  world  began,  were 
there  the  same  facilities  for  doing  good  as  now.  New 
means  of  moral  influence  have  been  devised,  new  plans 
have  been  proposed  and  tested  by  experience,  new 
fields  for  individual  or  combined  exertion  have  been 
examined  and  laid  open;  and  every  one,  either  in  con- 
nection with  others,  or  by  his  private  efforts,  can  do 
much  for  the  temporal,  and  still  more  for  the  spiritual 
welfare  of  mankind.  This  means  of  growth  in  grace 
is  then  within  the  reach  of  every  Christian,  from  what- 


SPIRITUAL  PROGRESS.  53 

ever  else  he  may  by  circumstances  be  debarred;  and 
it  is  a  means  peculiarly  efficient. 

Go  out  daily  to  mingle  with  the  world,  with  the 
fixed  determination  to  make  those  who  feel  your  influ- 
ence happier  and  better,  and  you  will  find  that  it  is  so. 
Go  visit  the  fatherless  and  the  widow  in  their  afflic- 
tion; relieve  the  wretched  and  the  needy;  warn  faith- 
fully the  careless  sinner,  and  take  the  thoughtful  by 
the  hand,  and  lead  them  to  the  cross  of  Christ;  labor 
zealously,  and  by  every  proper  means,  to  spread  sal- 
vation through  the  world;  in  a  word,  be  steadfast,  im- 
moveable, always  abounding  in  the  work  of  the  Lord, 
and  you  will  find  that  your  holy  endeavors  will  rapid- 
ly elevate  the  tone  of  piety  within.  You  will  catch 
something  of  the  angelic  spirit.  With  a  conscience 
void  of  offence,  you  will  habitually  approach  to  God; 
and  you  will  find  less  and  less  occasion  to  groan  over 
the  coldness  and  formality  of  your  devotions.  You 
will  have  no  time  left  to  be  spent  in  sin  and  folly;  and 
the  power  of  temptation  over  you  will  therefore  be 
diminished.  Thus,  following  the  example,  you  will 
be  enabled  more  and  more  to  breathe  the  spirit  of  Him 
who  went  about  doing  good. 

X.  And  now,  reader,  do  you  mean  to  obey  the  divine 
command  to  grow  in  grace?  Are  you  resolved  that 
conformity  to  God  shall  be  your  first  and  highest 
object  of  pursuit?  Can  you  then  suffer  yourself  to 
think  that  you  are  as  holy,  as,  all  things  considered, 
can  reasonably  be  expected?  Can  you  leave  your 
spiritual  progress  to  accidental  influences,  and  feel  as 
though  it  depended  more  on  times  and  circumstances, 


•54  MEANS  OF  SPIRITUAL  PROGRESS. 

than,  under  God,  on  your  own  exertions?  Do  not  de- 
ceive yourself.  To  grow  in  grace,  is  a  duty  which  is 
solemnly  enjoyed  on  you;  the  means  are  placed  within 
your  reach,  and  you  can  use  them  if  you  will  5  and  it 
is  your  urgent  duty,  daily  and  with  the  utmost  dili- 
gence, to  prosecute  the  work  which  God  has  given 
you  to  do.  You  can  not  omit,  steadily  and  perse- 
veringly  to  pursue  the  course  which  has  been  indicated, 
without  proving  treacherous  to  your  covenant  obliga- 
tions, reflecting  dishonor  on  your  Lord  and  Master, 
and  grieving  the  Holy  Spirit  of  God  whereby  you 
are  sealed  to  the  day  of  redemption.  If  you  will  leave 
your  Christian  progress  to  mere  chance;  if  you 
will  take  no  pains  to  be  renewed  thoroughly  in  the 
spirit  of  your  mind,  and  are  willing  to  exhibit  an  in- 
consistent character  before  the  world;  you  must  expect 
to  encounter  doubts  and  fears,  the  reproaches  of  your 
conscience,  the  hidings  of  God's  face,  and  the  pity, 
and  perhaps  contempt,  of  the  openly  irreligious.  These 
are  the  proper  fruits  of  the  life  you  lead,  and  you  must 
anticipate  them  as  a  thing  of  course.  On  the  other 
hand,  if  you  are  faithful  to  God  and  to  yourself,  you 
will  reap  a  rich  reward  of  inward  peace,  will  live 
under  the  conscious  smile  of  God,  and  will  compel 
even  those  who  neglect  religion,  to  respect  your  firm- 
ness and  integrity.  Let  growth  in  holiness,  then,  be 
the  great  business  of  your  life.  Engage  in  it  under- 
standingly,  and  with  steadfastness  of  purpose.  Re- 
member that  it  is  for  an  incorruptible  crown  you  strive, 
and  see  to  it  that  you  do  not  lose  it  at  last  for  want  of  a 
holy  earnestness  in  duty. 


CHAPTER  IV. 


THEREFORE  LEAVING  THE  PRINCIPLES  OF  THE 
DOCTRINE  OF  CHRIST,  LET  US  GO  ON  UNTO 
PERFECTION. 

I  As  sin  deranges  and  impairs  the  human  intellect, 
and  thus  betrays  the  mind  to  error,  a  return  to  holi- 
ness and  growth  therein,  might  naturally  be  expected 
to  restore  the  healthful  action  of  the  powers,  and  to 
facilitate  the  discovery  of  truth.  Such  is  found  to 
be  the  fact.  Growth  in  grace  prepares  for  growth 
in  knowledge;  and  hence  the  latter  is  enjoined  in 
immediate  connection  with  the  former,  in  the  Scrip- 
tures. Grow  in  grace,  says  the  inspired  Apostle, 
and  in  the  knowledge  of  our  Lord  and  Saviour;  and 
leaving  the  elements  of  Christian  doctrine,  let  us  go 
on  to  perfect  knowledge. 

It  might  strike  us  at  first  view,  as  almost  or  quite 
impossible,  to  receive  a  Christian  education  and  pass 
our  lives  under  the  influence  of  gospel  institutions, 
without  becoming  thoroughly  acquainted  with  reli- 
gious truth.  We  learn  the  letter  of  revelation  from 
our  childhood.  With  many  not  a  week  can  pass, 
with  no  inconsiderable  number  not  a  day,  in  which 


56  GROWTH  IN 

either  by  reading  or  by  hearing,  the  doctrines  and 
precepts  it  inculcates  are  not  distinctly  presented  to 
the  mind.  When  the  rays  of  truth -are  thus,  either 
directly  or  by  reflection,  thrown  incessantly  upon  our 
mental  eyes,  it  would  indeed  appear  a  matter  of  ne- 
cessity that  there  should  be  perception. 

There  is  but  too  much  evidence  however,  that  few, 
even  among  Christians,  advance  beyond  the  elements 
of  sacred  knowledge.  Here,  as  well  as  elsewhere,  it 
is  easier  to  be  smatterers,  than  to  be  thoroughly  in- 
formed. It  is  far  less  laborious  to  listen  to  discourses, 
and  to  read  popular  illustrations,  than  to  go  to  the 
fountain  head  of  wisdom,  and  task  our  intellectual 
energies  to  elicit  truth  ourselves,  and  to  grasp  it  in 
its  general  principles.  Hence  we  find  a  multitude, 
whose  ears  are  always  open,  but  whose  minds  are 
never  active;  who  will  attend  the  lecture  or  the  Bible 
class,  at  every  opportunity,  so  long  as  they  are  left 
entirely  passive;  but  who  withdraw  immediately,  if 
any  method  is  adopted  of  bringing  into  action  their 
own  powers.  Such  have,  of  course,  but  a  superficial 
knowledge;  for  to  attain  a  thorough  acquaintance 
with  the  doctrines  of  religion  from  popular  lectures 
only,  is  no  less  impracticable  than  to  master  by  the 
same  method  the  science  of  mathematics  or  of  mind. 
You  may  indeed,  without  much  mental  effort,  learn 
under  an  enlightened  ministry,  what  is  essential  to 
salvation;  but  you  can  not  fathom  the  deep  things  of 
God,  so  far  as  it  has  pleased  him  to  unfold  them, 
except  by  superadding  faithful  study  and  profound 
reflection. 


CHRISTIAN  KNOWLEDGE.  57 

II.  How  should  the  case  be  otherwise?  Religion  in 
its  higher  truths,  is  concerned  with  infinity  itself.  It 
respects  unlimited  and  perfect  being;  relations  the 
most  vast  and  complicated;  interests  the  most  moment- 
ous and  far-reaching;  duties  the  most  numerous  and 
weighty.  To  suppose  it  possible  to  attain  a  thorough 
knowledge  on  such  a  subject,  without  the  pains  of 
vigorous  personal  effort,  all,  who  reflect,  must  regard 
as  an  absurdity  indeed. 

And  this  absurdity  becomes  more  striking,  when 
we  bring  also  into  view,  the  manner  in  which  it  has 
pleased  God  to  unfold  to  us  his  truth.  Some  truths 
he  has  written  on  the  conscience;  but  it  is  needful 
to  unfold  and  cultivate  the  moral  sense,  before  they 
are  made  manifest.  Some  he  has  inscribed  upon 
the  face  of  nature;  but  nature  must  be  carefully 
examined  by  a  mature  and  discriminating  mind, 
before  they  can  be  read  and  understood.  In  a  similar 
manner,  revelation  communicates  a  large  part  of  what 
it  actually  reveals,  indirectly  and  by  implication ; 
making  it  indispensable,  in  order  to  a  right  appre- 
hension of  the  lessons  which  it  teaches,  that  the  mind 
should  be  employed  in  deduction  and  analysis. 

If  we  give  this  point  particular  attention,  instituting 
an  examination  of  the  general  plan  of  revelation,  we 
shall  easily  perceive  that  necessity  of  tasking  our  own 
abilities,  in  order  to  a  thorough  knowledge  of  the  truth 
of  God,  which  is  asserted  to  exist. 

III.  There  are  three  methods  in  which  the  Holy 
Scriptures  teach  us:  first,  by  history,  or  the  record  of 

5 


58  GROWTH  IN 

human  and  divine  proceedings ;  secondly,  by  laws,  or 
the  announcement  of  the  divine  will ;  and,  thirdly, 
by  the  express  statement  of  particular  truths. 

If  sacred  history  be  regarded  only  as  a  record  of  a 
series  of  events,  and  read  as  one  would  read  a  story 
or  a  book  of  travels,  merely  for  the  interest  of  the 
narrative,  it  is  indeed  no  difficult  matter  to  make  it 
familiar  to  the  mind.  So  it  is  regarded  by  the  majority 
of  readers:  and  hence  it  is,  that  many  think  their 
acquaintance  with  it  thorough,  merely  because  the 
principal  incidents  recorded,  are  impressed  upon  the 
memory.  But  history,  whether  sacred  or  profane,  is 
something  more  than  a  naked  transcript  of  events;  it 
is  ajn  illustration  of  great  principles,  a  demonstration 
of  essential  truths.  It  is  only  when  regarded  in  this 
light  that  it  has  any  considerable  claim  on  our  attention. 
Of  what  use  for  example,  were  it  to  the  statesman,  to 
know  the  simple  fact  that  a  king  by  the  name  of  Alfred 
reigned  in  England  a  thousand  years  ago,and  performed 
such  and  such  exploits,  and  gave  such  and  such  laws 
and  institutions  to  his  people.  He  could  turn  that 
knowledge  to  no  practical  account.  But  when  he 
sees  in  the  history  of  that  monarch,  an  instance  of  the 
influence  of  noble  views  and  of  heroic  energy,  and  the 
efficiency  and  excellence  of  certain  principles  of 
government,  it  affords  materials  for  the  deepest  study, 
and  practical  lessons  of  the  highest  value.  So  it  is 
precisely  with  the  history  of  Abraham  and  Moses,  and 
of  the  Jewish  nation  in  their  numerous  vicissitudes. 
The  things  which  relate  to  them,  were  written  for  our 
learning;  but  not,  we  may  be  sure,  merely  to  inform 


CHRISTIAN  KNOWLEDGE.  59 

us  that  they  lived  and  acted,  and  received  alternate 
prosperity  and  adversity  at  the  hand  of  God;  but  for 
the  vastly  more  important  purpose,  of  showing  us  the 
principles  of  the  government  of  God,  and  the  ten- 
dencies of  human  nature  as  manifested  under  direct 
and  powerful  moral  influence. 

IV.  We  say  that  sacred  history,  so  far  as  it  describes 
the  agency  of  God  in  the  events  of  which  it  treats, 
discloses  principles  upon  which  the  divine  government 
proceeds.  It  might  seem  at  a  hasty  view,  an  easy 
matter,  from  a  general  knowledge  of  the  perfections 
of  the  Deity,  to  deduce  the  principles  on  which  he 
deals  with  men.  So  indeed  it  would  be  comparatively 
easy,  were  men  obedient  subjects  ;  for  then  justice 
and  goodness  would  completely  harmonize,  and  be- 
nevolence flow  in  its  legitimate  and  proper  channels. 
But  since  men  are  rebellious,  extraordinary  exigencies 
must  be  met,  and  of  course  extraordinary  measures 
are  required  ;  so  that  we  can  not  know  the  plan 
which  God  has  chosen,  except  as  we  may  learn 
it  by  carefully  observing  what  he  does.  By  tracing 
studiously  the  operations  of  his  hand,  we  may  arrive 
at  length,  at  a  knowledge  of  the  rules  by  which  he 
operates. 

So  far  as  the  events  which  Scripture  history  relates, 
were  the  result  of  human  agency  acting  according  to 
its  natural  laws,  so  far  they  illustrate  also  the  principles 
of  human  nature.  And  what  is  especially  interesting 
and  instructive,  they  exhibit  its  various  aspects  when 
subject  to  a  course  of  moral  discipline.     Its  natural 


60  GROWTH  IN 

tendencies  when  free  from  special  moral  influence,  we 
might  learn  from  the  history  of  the  Grecian  states,  or 
of  any  other  nation  not  enlightened  from  above.  But 
in  the  Jewish  annals,  we  see  men  live  and  act  from 
age  to  age,  under  the  pressure  of  the  most  weighty 
moral  motives,  and  the  restraints  of  a  perfect  system 
of  moral  legislation.  Human  nature  in  its  essential 
elements,  is  every  where  the  same ;  and  hence  the 
conclusions  to  which  such  a  view  of  its  workings  may 
conduct  us,  we  may  safely  regard  as  universal  truths. 

It  is  plain,  then,  that  the  historical  portions  of  the 
Scriptures,  in  order  to  be  made  instructive,  must  be 
examined  in  an  inductive  manner;  that  is  to  say,  the 
facts  which  are  recorded,  must  be  regarded  not  simply 
as  occurrences,  but  as  particular  illustrations  of 
important  general  truths;  each  divine  measure,  as 
throwing  new  light  on  the  government  of  God;  and 
each  human  action,  as  making  manifest  the  character 
of  man.  In  this  way  they  become  preeminently  useful. 
But  when  viewed  in  any  other  light,  they  may  awaken 
interest  as  the  only  surviving  record  of  a  far  distant 
age,  but  they  will  be  of  comparatively  little  moral 
value. 

V.  Let  us  look  next  at  the  legislative  portion  of  the 
Scriptures.  Here  God  is  placed  before  us  as  a 
sovereign,  possessed  of  absolute  authority,  announcing 
to  mankind  his  will  as  the  supreme  rule  of  duty.  The 
laws  which  he  thus  imposes,  are  few  and  comprehen- 
sive; they  are  in  general  positive,  admitting  no 
exceptions;  and  they  are  conveyed  in  language  the 


CHRISTIAN  KNOWLEDGE.  6  l 

most  unambiguous  and  plain,  as  becomes  their  weighty 
import.  Hence  it  has  often  been  concluded,  that 
these  at  least,  require  no  study ;  that  if  they  are  made 
familiar  to  the  memory,  no  further  mental  effort  need 
be  spent  upon  them. 

But  the  laws  of  God  are  founded  on  the  essential 
nature  of  moral  actions:  they  introduce  us,  therefore, 
to  the  whole  theory  of  morals;  to  subjects  of  inquiry, 
which  have  engaged  the  noblest  minds,  in  their 
profoundest  studies. 

Further,  the  laws  of  God  are  genera}  in  their 
nature,  yet  intended  to  reach  and  regulate  the  almost 
infinitely  varied  forms  of  human  feeling,  thought  and 
action.  And  is  no  mental  application  necessary,  in 
order  fully  to  understand  their  spirit,  and  to  learn  their 
bearing  on  particular  cases? 

Again,  the  laws  of  God  are  an  index  of  his  charac- 
ter. If  they  tend  to  excellence,  they  indicate  his 
wisdom.  If  they  are  adapted  to  the  nature  and  the 
wants  of  men,  and  are  fitted  to  secure  his  happiness, 
they  are  proof  of  his  benevolence.  If  they  are  univer- 
sal in  their  nature,  and  impartial  in  their  operation, 
they  illustrate  his  justice.  Is  there  here  no  room  for 
the  vigorous  action  of  the  mind  ? 

Lastly,  law  is  based  on  obligation.  From  the  di- 
vine precepts,  therefore,  we  may  ascend  directly  to 
our  relations  to  the  Deity  r  and  to  his  own  absolute  and 
unchangeable  authority.  And  here  is  opened  yet 
another  ample  field  of  thought. 

Who  now  will  venture  to  affirm,  that  it  is  enough 
to  exercise  the  memory  alone  upon  the  laws  which 


62  GROWTH  IN 

God  has  given  ?  The  truth  obviously  is  that  those  who 
content  themselves  with  this,  can  hardly  be  said  to  be- 
gin to  learn  the  vastly  interesting  and  important  lessons, 
which  those  laws  are  fitted  and  designed  to  teach. 

VI.  But  besides  its  history  and  laws,  the  Bible 
contains  the  richest  stores  of  truth,  expressly  and 
directly  stated:  such,  for  example,  as  are  found  in  the 
discourses  of  our  Lord,  and  in  the  writings  of  the 
inspired  apostles.  Such  of  these  truths  as  are  essen- 
tial to  the  salvation  of  the  soul,  it  has  already  been 
admitted,  are  sufficiently  obvious  to  be  easily  under- 
stood by  the  most  simple  of  mankind.  But  these 
are  only  the  first  principles.  The  great  doctrines  of 
Christianity  are  presented  and  discussed  with  such  a 
reach  of  thought,  and  power  of  argument,  and  sublim- 
ity of  inspiration,  that  to  comprehend  the  simple  state- 
ment of  them  thoroughly,  requires  attentive  study, 
activity  of  mind,  and  that  divine  illumination  which 
is  obtained  by  fervent  prayer.  Yet  merely  to  compre- 
hend them  is  not  all.  Each  of  these  doctrines  is  a  part 
of  one  grand  system ;  each  has  important  relations 
and  affinities;  each  may  suggest  important  inferences, 
and  admit  of  important  practical  applications  ;  all 
serve  to  illustrate  and  explain  each  other ;  while 
some  have  such  connections  with  the  infinite  and  un- 
revealed,  as  to  leave  them  to  our  finite  minds  involved 
in  partial  mystery. 

Is  it  not,  then,  presumption  to  suppose  that  we  can 
derive  the  full  benefit  of  the  direct  Scripture  statements 
of  the  truth,  by  a  mere  passive  reading  or  hearing  of 


CHRISTIAN  KNOWLEDGE.  63 

the  Word?  Is  there  nothing  in  the  spirituality  and 
sovereignty  of  God,  the  Trinity  of  the  divine  nature, 
the  incarnation,  atonement,  and  meditorial  office  of 
the  Son,  the  mission  of  the  Spirit,  the  resurrection 
of  the  body,  and  the  unveiled  destinies  of  immortality, 
that  furnishes  material  for  intensest  thought,  and  gives 
scope  to  our  best  powers?  Is  it  not  manifestly  true, 
that  we  are  placed  in  the  alternative  of  ignorance,  of 
low  and  meagre  views,  upon  the  one  hand;  or  of  a 
vigorous  use  of  our  faculties  and  means  of  knowledge 
on  the  other? 

Enough  has  probably  been  said  to  show  the  reader, 
that  to  obtain  a  thorough  knowledge  of  the  Bible,  is 
not  that  easy  matter,  which  it  is  somewhat  commonly 
supposed;  that  many  of  the  professed  readers  of  the 
Scriptures  are  more  ignorant  of  their  real  import  than 
they  would  be  willing  to  acknowledge;  and  that  they 
must  continue  ignorant,  while  instead  of  employing 
their  own  minds,  they  take  all  they  seem  to  know  at 
second  hand  and  without  reflection. 

VII.  But  now  perhaps  a  difficulty  will  occur.  It  is 
impossible,  it  may  be  thought,  for  by  far  the  greater 
number  to  study  the  truths  of  revelation  in  the  way 
which  has  been  indicated,  from  the  want  of  mental 
discipline,  of  time  and  skill.  The  case  however  is  not 
precisely  so.  Many,  no  doubt,  will  find  themselves 
compelled  by  these  and  similar  reasons,  to  be  content 
with  attainments  more  moderate  than  those  of  others, 
and  far  more  limited  than  they  themselves  would  wish 
to  reach.     But  surely,  this  will  not  excuse  them  for 


,  64  GROWTH  IN 

neglecting  to  press  on  as  far  as  it  is  possible  for  them 
to  go.  You  can  not  traverse  the  whole  field  of  secular 
learning;  hut  this  does  not  reconcile  you  to  a  state  of 
absolute  ignorance.  You  can  not  make  all  the  streams 
of  wealth  to  flow  into  your  own  coffers;  but  this  does 
not  prevent  you  from  turning  in  thither  all  you  can. 
Nor  should  the  fact  that  some  of  the  depths  of  sacred 
wisdom,  after  all  your  efforts,  will  remain  unfathomed, 
deter  you  from  attempting  all  that  persevering  dili- 
gence may  be  able  to  accomplish. 

And  you  can  accomplish  far  more  than  you  are 
ready  to  suppose,  if  you  will  really  set  yourself  at 
work.  Rightly  appreciate  the  value  of  religious 
knowledge.  Remember  that  the  strength,  and  steadi- 
ness, and  efficiency  of  your  piety,  will  very  much 
depend  upon  the  extent  and  soundness  of  your  views 
of  the  doctrines  and  duties  of  Christianity;  and  you 
will  find  yourself  urged  on  by  powerful  motives. 
Reflect  that  in  the  right  use  of  your  own  faculties, 
you  may  expect  divine  illumination,  especially  if 
habitually  sought  by  humble  prayer,  and  you  will  feel 
that  you  have  strong  encouragement.  And  then  avail 
yourself  of  all  the  aids  within  your  reach,  and  dili- 
gently improve  the  time  and  ability  you  have,  however 
little,  and  you  will  learn  with  pleasure  to  yourself, 
that  it  is  as  true  in  this  case  as  in  others,  that  effort 
overcomes  all  difficulties. 

VIII.  Be  persuaded,  then,  to  make  a  fair  experi- 
ment. If  you  have  hitherto  been  only  a  cursory 
reader  of  the  Bible:  if  while  you  have  heard  much, 


CHRISTIAN  KNOWLEDGE.  65 

you  have  reflected  little;  if  you  have  been  most  in- 
terested in  the  books  and  sermons  which  have  given 
you  the  least  occasion  to  exercise  your  thoughts  in 
understanding  them,  rely  upon  it  that  your  views  are 
superficial  ;  and  that  there  is  within  your  reach,  a 
noble  satisfaction,  which  you  have  never  yet  enjoyed. 
Begin  then  immediately  anew.  Take  up  the  sacred 
history  which  the  word  of  God  contains,  and  at  every 
step  inquire,  What  meaneth  this?  Endeavor  to  ascend 
from  facts  to  principles;  and  seek  to  learn  in  every 
incident  something  of  Providence  or  of  man.  Deem 
not  the  laws  of  God  too  simple  to  require  particular 
attention,  but  believe  with  the  Psalmist,  that  they  are 
exceeding  broad.  Search  out  the  truths  on  which 
they  rest,  the  spirit  which  they  breathe,  and  the  ways 
in  which  they  ought  to  be  applied.  And  when  you 
turn  to  the  truths  which  God  has  explicitly  revealed, 
feel  that  you  are  permitted  to  look  into  the  secrets  of 
the  universe;  that  a  field  is  thrown  open  to  your  mind 
over  which  angels  and  archangels  love  to  wander,  and 
in  which  their  lofty  powers  find  ample  exercise. 

IX.  Remember  too,  that  you  are  urged  to  this  pur- 
suit of  heavenly  wisdom,  not  merely  by  the  gratification 
it  is  fitted  to  afford,  but  also  by  the  most  imperious 
obligations.  It  is  for  this  that  God  has  given  you  a 
rational  nature,  and  placed  in  your  hands  the  book 
of  inspiration.  For  this  that  he  gives  you  time  and 
opportunity.  And  He  will  call  you  to  a  strict  account. 
If  you  will  not  take  the  pains  to  learn,  though  he  has 
given  you  such  ample  means  and  motives,  you  will 


66         GROWTH  IN  CHRISTIAN  KNOWLEDGE. 

not  only  cramp  your  intellect,  and  live  comparatively 
ignorant,  and  lose  much — very  much  of  the  usefulness 
and  happiness  you  might  attain,  but  you  will  also 
meet  the  judgment  of  the  servant,  who  slothfully 
buried  his  talent  in  the  earth.  Be  careful  then  to  give 
diligence,  to  add  unto  virtue  knowledge ;  or  in  the 
words  of  the  equally  appropriate  exhortation, — leaving 
the  elements  of  Christian  doctrine,  go  on  unto  per- 
fection. 


67 


CHAPTER  V. 


AND   ISAAC    WENT     OUT    TO    MEDITATE    IN    THE 
FIELDS,    AT    THE    EVENTIDE. 

I.  As  truth  in  general,  is  the  appropriate  food  of 
the  human  mind,  divine  truth  in  particular,  is  the  pro- 
per means  of  spiritual  sustenance  and  growth.  The 
Christian  can  not  possibly  maintain  a  right  state  of 
the  affections,  and  make  his  religious  character  pro- 
gressive, by  the  mere  resolution  to  be  holy.  If  the 
warmth  of  his  piety  declines,  and  his  moral  principles 
become  inoperative,  he  can  not  restore  the  ardor  of 
the  one  and  the  vigor  of  the  other,  by  a  simple  effort 
of  the  will.  He  has  other  means  to  use  for  the  attain- 
ment of  the  end.  He  must  lay  before  the  mind  those 
weighty  truths  and  doctrines,  revealed  in  the  word  of 
God,  which  respect  his  relations,  his  duty,  and  his 
happiness;  which  present  the  object  fitted  to  excite 
emotion,  and  supply  the  stimulus  necessary  to  give 
activity  to  principle. 

This  is  taught  us  by  the  Scriptures,  as  well  as  by 
our  knowledge  of  the  laws  of  mind.  In  requiring  of 
his  people  growth  in  grace,  God  has  constantly  direct- 
ed their  attention  to  the  appropriate  means.  While 
he  announces  to  them  the  Holy  Spirit  as  their  great 
Sanctifier,  Comforter  and  Guide,  and  teaches  them  to 


68  RELIGIOUS  MEDITATION. 

feel  that  he  dwells  in  them  to  discharge  in  their  behalf 
his  official  duty,  he  constantly  presents  to  them  his  own 
exalted  yet  morally  attractive  and  paternal  character; 
their  relation  to  him  and  to  the  Saviour;  the  affecting 
facts  connected  with  redemption;  the  beauty  of  holi- 
ness; the  odiousness  of  sin;  the  blessedness  of  those 
who  live  by  faith,  and  their  rewards  in  heaven;  and 
the  misery  of  such  as  live  the  life  of  sense,  and  the  ruin 
which  awaits  them  in  the  world  of  retribution.  These 
and  other  kindred  truths,  are  exhibited  in  every  possible 
light;  in  all  their  various  practical  tendencies  and  ap- 
plications; in  their  adaptedness  to  inform  the  under- 
standing, to  quicken  the  conscience,  to  wrarm  and  purify 
the  heart,  to  awaken  holy  purposes,  and  to  excite  to 
holy  action.  Were  these  means  of  spiritual  improve- 
ment used  with  faithfulness,  by  those  who  are  in  Christ, 
Christian  progress  would  generally  be  uniform  and 
rapid. 

II.  But  there  are  difficulties  to  be  overcome,  in 
bringing  the  soul  to  feel  the  full  influence  of  spiritual 
truth.  The  mere  reading  of  the  Scriptures  in  a  cursory 
manner,  while  it  gives  the  mind  a  passing  view  of  the 
great  subjects  of  religious  interest,  leaves  too  often  but 
little  permanent  impression.  Even  the  preaching 
of  the  gospel,  though  it  adds  directness  of  manner  and 
fervor  of  appeal,  and  is  therefore  in  some  respects  bet- 
ter fitted  to  arouse  the  feelings  and  to  give  the  truth 
a  hold,  not  seldom  fails  to  impart  any  lasting  impulse 
to  the  mind.  It  is  only  by  keeping  long  and  steadily 
before  the  mental  eye,  those  views  of  divine  things 


RELIGIOUS  MEDITATION.  69 

which  are  fitted  to  affect  it,  and  by  learning  the  soul 
to  commune  with  them  intimately  in  calm  and  patient 
meditation,  that  they  can  be  made  effectually  to  aid 
the  spiritual  growth. 

But  unfortunately,  the  majority  of  minds  are  little 
accustomed  to  reflection.  They  find  it  difficult  to  fix 
their  thoughts,  collectedly  and  for  a  length  of  time, 
upon  one  subject,  and  hence  more  effort  is  required 
than  they  are  willing  to  put  forth.  The  exercise  of 
meditation,  too,  makes  a  demand  upon  their  time.  It 
requires,  in  order  to  a  full  enjoyment  of  its  benefits, 
retirement  from  the  things  of  sense,  the  casting  off  of 
busy  care,  and  the  tranquilizing  of  the  soul.  But  the 
concerns  of  the  passing  day  are  pressing.  Business, 
friends,  or  recreation,  seem  urgently  to  call  for  every 
moment.  Thus  a  matter  whose  importance  is  but  little 
understood  and  felt,  is  easily  passed  over;  and  it  is  not 
once  remembered,  that  the  soul  is  in  this  way  deprived 
of  no  inconsiderable  part  of  its  daily  spiritual  food. 

But  after  all,  there  are  no  difficulties  in  the  case, 
which  may  not  be  overcome.  With  proper  resolution, 
Christian  reader,  you  may  obtain  all  the  profit  and  the 
peace  which  flow  from  holy  meditation.  If  you  are 
willing  to  attempt  it,  let  the  following  suggestions  aid 
you  in  the  effort. 

III.  Select  for  the  purpose,  the  most  convenient 
and  suitable  occasions.  In  order  to  be  profitable,  the 
exercise  must  engage  not  only  the  understanding,  but 
the  heart.  The  employment  of  the  thoughts  upon 
religious  truth,  may  be  a  cold  and  barren  service.  If 
6 


70  RELIGIOUS  MEDITATION. 

you  approach  divine  things  with  a  speculative  dis- 
position, or  revolve  them  in  the  mind  merely  as  sub- 
jects of  intellectual  study,  they  will  leave  little  or  no 
sweet  and  holy  influence  on  the  soul.  But  come  to 
them  with  the  conviction  that  they  are  matters  in 
which  the  affections  are  especially  concerned,  and 
with  a  heart  freed  from  perverting  influences,  so  that 
the  sensibilities  are  tender  and  open  to  impression, 
and  they  will  warm,  and  enliven,  and  impart  a  lasting 
impulse  to  the  growth  of  piety. 

Now  there  are  certain  occasions,  on  which  the  mind 
is  drawn  away  from  the  excitements  and  the  cares  that 
usually  disturb  it,  and  is  so  chastened  and  subdued,  as 
peculiarly  to  dispose  it  for  serious  thoughtfulness,  and 
tranquil  feeling.  The  seasons  of  affliction,  for  exam- 
ple, turn  us  away,  for  a  time  at  least,  from  the  attrac- 
tions of  the  world,  incline  to  serious  reflection,  and 
soften  the  natural  firmness  of  the  heart.  As  one  has 
beautifully  expressed  it, 

'  While  the  wounds  of  wo  are  healing. 

While  the  heart  is  all  resigned ; 
'Tis  the  solemn  feast  of  feeling, 

'Tis  the  Sabbath  of  the  mind.' 

There  are  also  several  periods  which  serve  to  mark 
the  progress  of  our  lives;  our  birthdays,  or  the  annual 
days  of  public  fasting  and  thanksgiving,  or  the  close 
and  the  beginning  of  our  years,  the  return  of  which 
has  a  tendency  to  induce  a  similar  state  of  mind.  So 
daily,  when  we  rise  refreshed  from  sleep — a  resurrec- 
tion typical  of  that  which  shall  awaken  us  to  immortal 


RELIGIOUS  MEDITATION.  71 

life — and  when  the  bustle  of  the  day  is  past,  and  the 
gentle  evening  comes — the  time  in  which  Isaac  went 
abroad  to  meditate — with  the  pensive  influence  of  its 
deepening  shades  and  sober  stillness,  it  will  be  found 
comparatively  an  easy  task,  to  engage  ourselves  in 
fixed  and  interested  contemplation  upon  sacred  things. 
The  morning  and  the  evening,  are  favorable  for 
still  another  reason;  namely,  that  the  duty  can  then 
be  made  a  stated  part  of  the  regular  exercise  of  the 
closet. 

If  then  you  notice  carefully,  the  times  and  circum- 
stances which  tend  to  fit  you  for  the  exercise  of  medi- 
tation, and  habitually  and  diligently  improve  them, 
you  will  thereby  relieve  the  duty  of  very  many  of  its 
difficulties.  You  will  fall  in  with  a  favoring  current, 
in  place  of  having  to  buffet  an  opposing  one;  and  in- 
stead of  being  discouraged  by  the  laboriousness  of 
your  attempts,  your  success,  and  the  profit  which 
attends  it,  will  gradually  render  the  duty  a  pleasure, 
rather  than  a  toil. 

IV.  Let  the  attention  be  directed  to  some  specific 
subject,  and  the  effort  made  to  view  the  subject  chosen, 
in  every  interesting  aspect. 

One  of  the  most  common  causes  of  failure  in  attempts 
at  religious  meditation,  is  that  the  mind  is  wearied  and 
distracted,  in  wandering  vaguely  over  the  wide  field 
of  general  truth.  General  views  are  almost  necessa- 
rily indefinite;  they  seem  therefore  too  remote  and 
abstract  to  affect  us  powerfully.  Though  for  many 
purposes  they  are  useful,  they  are  not  fitted  to  operate 


72  RELIGIOUS  MEDITATION. 

on  the  affections.  Suppose,  in  illustration  of  the  point, 
you  should  set  yourself  to  meditate  on  history.  You 
might  begin  with  the  origin  of  states,  and  glance  over 
the  great  outline  of  events  from  age  to  age,  observing 
when  and  how  one  rose  and  another  fell,  and  by  what 
means  and  instruments  great  revolutions  were  accom- 
plished, until  you  had  formed  to  yourself  a  comprehen- 
sive view  of  the  annals  of  the  world.  It  is,  however, 
impossible  to  conceive,  that  your  sympathies  should 
be  awakened  in  this  manner.  The  act  of  making 
such  a  general  survey,  would  be  a  mere  effort  of  the 
intellect;  instructive  it  may  be,  yet  cool  and  unaffect- 
ing.  Instead  of  this,  turn  your  attention  to  a  single 
point,  to  the  siege  and  sacking  of  a  city,  to  the  details 
of  hard  fought  battles,  to  the  unavailing  heroism  of  a 
Cato,  or  the  crimes  and  misfortunes  of  a  Mary.  All 
your  feelings  are  now  aroused,  and  you  are  moved  to 
indignation  at  oppression,  and  melted  into  pity  at  dis- 
tress. In  like  manner,  if  the  mind  be  sent  to  rove  over 
the  broad  surface  of  God's  truth,  as  nature  and  revela- 
tion spread  it  out,  it  will  come  back  cold  and  unexcit- 
ed  as  before.  But  select  a  single  topic,  and  give  it  a 
minute  and  particular  consideration;  regarding  it  in 
various  points  of  view,  and  tracing  out  its  practical 
applications,  or  noting  its  facts,  if  facts  are  connected 
with  it,  and  allowing  the  mind  to  rest  upon  them  one 
by  one;  and  the  heart  is  easily  affected,  and  deep  in- 
terest awakened.  When  once  the  attention  is  aroused, 
and  the  sympathies  enlisted  on  a  subject,  meditation 
on  it  is  easy  and  likely  to  be  useful.  The  mental  pow- 
ers seem  then  to  have  borrowed  new  activity;  new 


RELIGIOUS  MEDITATION.  73 

thoughts  are  readily  suggested;  the  subject  itself  is 
found  to  have  interesting  aspects  which  were  before 
unknown;  striking  illustrations  and  analogies  occur; 
and  the  affections  are  raised  at  length,  to  a  state  of 
devout  and  fervent  elevation. 

V-.  Collect  with  care  appropriate  materials  for 
meditation.  It  is  not  every  truth  connected  with  re- 
ligion, that  will  subserve  the  purposes  of  such  an 
exercise.  Those  subjects  will  be  found  not  only  most 
attractive,  but  also  most  improving,  which  are  best 
fitted  to  excite  and  elevate  the  mind.  While,  there- 
fore, you  ought  habitually  to  endeavor  to  enlarge  your 
views  of  the  whole  range  of  sacred  truths,  you  will 
do  well  to  select,  from  time  to  time,  such  topics  as  are 
most  inspiring,  and  reserve  them  till  opportunity  occurs 
of  fixing  on  them  the  undivided  attention  of  the  mind. 
If  you  keep  in  view  this  object,  when  engaged  in  the 
study  of  the  Scriptures,  or  in  reading  other  works  of 
a  religious  character,  or  in  occasional  thought  and 
conversation,  you  may  always  have  on  hand  such  a 
variety  of  themes,  as  to  save  you  the  trouble  of  a 
search  when  the  meditative  hour  arrives.  No  time 
will  then  be  lost,  and  no  efforts  wasted  on  unfruitful 
subjects;  but  from  such  as  are  at  hand,  the  mind  will 
make  choice  of  that  which  is  best  adapted  to  its  pre- 
sent state  of  feeling,  and  will  fall  naturally  and  easily, 
upon  interesting  and  quickening  reflections.  If  no 
pains  are  taken  thus  to  gather  up  and  preserve  our 
spiritual  food,  when  the  time  arrives  at  which  the  soul 
should  be  refreshed,  the  moments  devoted  to  the  pur- 


74  RELIGIOUS  MEDITATION. 

pose  are  likely  to  be  wasted,  in  vainly  looking  round 
for  something  suited  to  our  wants,  or  in  fruitless  wan- 
derings from  one  thing  to  another.  Your  experience 
probably  can  testify,  that  this  has  often  been  the  case. 
God  does  not  feed  our  souls,  any  more  than  he  does 
our  bodies,  by  miraculous  means.  He  wTill  have  sus- 
tenance for  them,  furnished  by  our  care  and  .provi- 
dence, though  he  is  the  original  and  bounteous  Giver 
of  it  all. 

VI.  Avail  yourself  of  whatever  helps,  to  a  right 
understanding  and  right  performance  of  the  duty,  you 
may  find  within  your  reach.  It  is  useful,  whatever  we 
attempt  to  do,  to  have  a  model  before  us  for  our  guide. 
You  will  find  in  the  writings  of  Baxter,  Doddridge, 
and  many  others,  excellent  exemplifications  of  the  duty, 
and  also  many  exhibitions  of  such  truths,  as  are  pecu- 
liarly adapted  to  kindle  and  support  the  flame  of  holy 
meditation.  Make  these  familiar  to  your  mind;  and 
if  at  any  time,  through  weariness  or  bodily  infirmity, 
you  can  not  rouse  the  soul  to  put  forth  her  own  wings, 
it  will  be  far  better  to  make  use  of  theirs,  than  not  to 
rise  at  all.  While  you  ascend  by  the  aid  of  their 
strong  pinions,  and  catch  enchanting  views  of  the 
regions  they  explore,  you  will  find  your  fondness  for 
the  exercise  increased,  and  your  ability  to  venture  forth 
alone  augmented. 

In  Christian  conversation,  too,  you  may  find  a  valu- 
able auxiliary.  To  sit  down  in  the  freedom  and  the 
confidence  of  Christian  friendship,  and  commune  to- 
gether on  some  interesting  spiritual  truth,  will  often 


RELIGIOUS  MEDITATION.  75 

quicken  the  languid  affections  of  the  soul,  awaken 
heavenly  aspirations,  and  thus  happily  prepare  it  for 
holy  elevation  when  alone. 

There- are  many  of  the  Songs  of  Zion  also,  the  read- 
ing of  which  can  hardly  fail  to  enliven  the  imagina- 
tion, to  make  the  spirit  thirst  for  pure  and  living 
waters,  and  to  soothe  the  mind  and  soften  it  to  tender- 
ness; thus  leading  to  a  frame,  of  which  meditation  is 
the  unlabored  and  spontaneous  result. 

By  making  use  of  these  and  other  helps,  you  will 
not  only  be  enabled  to  ascend  more  easily,  but  to 
take  a  bolder  flight,  and  thus  obtain  more  noble  and 
refreshing  views. 

VII.  Observe  with  care,  the  benefits  which  flow 
from  the  performance  of  the  duty,  whenever  you  do 
faithfully  perform  it.  You  will,  of  course,  find  some 
discouragements,  even  though  you  have  many  facili- 
ties and  aids.  In  order  to  sustain  your  resolution,  and 
to  incite  you  to  persevere,  it  is  important  that  you 
should  know  how  great  are  the  advantages  which  you 
really  derive,  from  engaging  in  the  exercise.  Of  the 
happiness  afforded  at  the  time,  you  must  be  distinctly 
conscious;  and  you  will  not,  therefore,  overlook  it. 
The  permanent  effect  upon  your  character,  is  not  en- 
tirely obvious,  and  will  not  be  observed  without  par- 
ticular attention.  If,  for  instance,  after  a  devout  and* 
elevating  meditation,  on  rising  in  the  morning,  the 
heart  should  sweetly  rise  to  God  in  secret  and  in  fami- 
ly devotion,  and  be  calm  and  peaceful  through  the  day, 
you  might  not  think  to  connect  these  facts  with  the 


76  RELIGIOUS  MEDITATION. 

exercise  which  commenced  the  train  of  happy  feelings. 
You  will  doubtless  discover  by  careful  observation, 
that  every  act  of  serious  contemplation  does  some- 
thing towards  shielding  the  soul  from  earthly  influen- 
ces, and  leading  it  to  holy  thoughts,  desires,  and  ac- 
tions. Suppose,  for  example,  your  theme  of  meditation 
were  the  cheering  words  of  Jesus:  In  my  Father's 
house  are  many  mansions:  I  go  to  prepare  a  place  for 
you.  And  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again,  and  receive  you  to  myself;  that  where  I 
am,  there  ye  may  be  also.  In  dwelling  on  the  delight- 
ful prospect  thus  opened  to  your  view,  you  would  find 
yourself  transported  to  the  brighter  world.  You  would 
walk  the  golden  streets  of  the  celestial  city,  and  along 
the  banks  of  the  river  of  life,  among  trees  and  flowers 
that  bloom  and  never  fade.  You  would  listen  to  the 
warbling  of  the  harps  of  angels;  and  see  the  light  of 
the  divine  glory,  filling  all  the  place  with  eternal  splen- 
dor. You  would  behold  the  glorified  Redeemer  there, 
with  all  his  faithful  followers  around  him,  enjoying 
the  reward  of  his  sufferings  and  sorrows,  in  seeing 
them  completely  happy,  and  in  assigning  to  them 
abodes  of  peace,  in  which  to  dwell  while  the  ages  of 
eternity  shall  rolL  You  would,  in  imagination,  take 
your  place  among  them;  and  realize  the  beginning  of 
unending  blessedness.  And  would  not  such  a  view  of 
the  glory  that  excelleth,  make  earth  seem  little  in  your 
view?  Would  it  not  throw  over  your  mind  a  placid 
influence,  and  by  giving  liveliness  to  faith  and  hope, 
assist  you  to  endure  with  patience  the  trials  and  tempt- 
ations that  encompass  you?     Would  it  not  thus  con- 


RELIGIOUS  MEDITATION.  '  77 

tribute  to  increase  your  spirituality,  and  to  keep  alive 
your  aspirations  after  holiness? 

When,  therefore,  your  slothful  spirit  would  neglect 
to  employ  itself  in  this  delightful  duty,  the  recollec- 
tion of  the  happy  influence  it  has  at  other  times  exert- 
ed on  your  character  and  life,  and  which  it  is  fitted  to 
exert  again,  will  help  to  overcome  the  criminal  reluc- 
tance wrhich  you  feel,  and  to  stir  you  up  to  persevering 
and  successful  effort. 

VIII.  Finally,  consider,  that  meditation  is  an  exer- 
cise peculiarly  appropriate  and  honorable  to  a  ration- 
al and  immortal  mind.  Communion  with  God,  may 
justly  be  regarded,  as  the  noblest  occupation  in 
which  such  a  mind  can  ever  be  engaged.  And  next 
to  this,  must  be  placed  communion  with  the  truth; 
which  is  only  another  name  for  meditation.  If  it  is 
a  high  distinction  of  our  nature,  that  it  is  capable  of 
discovering  and  understanding  truth,  to  search  it  out 
and  to  feast  the  mind  upon  it,  must  certainly  be  one 
of  the  worthiest  employments  to  which  our  faculties 
can  be  devoted.  How  much  more  becoming  to  intel- 
ligence and  reason,  to  be  occupied  with  what  is  pure 
and  elevated,  and  thus  tends  to  refine  and  to  ennoble; 
with  what,  while  it  confers  serene  enjoyment  for  the 
present,  is  in  its  nature  lasting  as  the  soul  itself;  than 
to  be  engrossed  with  low  and  grovelling  concerns, 
wThich  debase  and  sensualize  by  contact,  and  which 
are  transient  and  perishable  in  their  nature.  Yes, 
reader,  meditation  is  a  business  wrorthy  of  such  a  mind 
as  yours.     It  is  perhaps  the  only  employment,  save 


78    '  RELIGIOUS  MEDITATION. 

that  of  praising  God,  which  is  common  to  this  world 
and  to  heaven.  The  high  intelligences  that  inhabit 
the  pure  world  of  light,  do  deeply  meditate  upon  the 
wonders  of  God's  providence  and  grace,  desiring  to 
pry  into  them;  and  without  doubt  also  upon  whatever 
else  of  truth,  is  wholly  or  in  part  within  their  reach. 
When  you  engage  in  the  same  duty,  with  earnestness 
and  zeal,  kindling  all  the  ardor  of  your  soul  at  heaven's 
own  fires,  you  may  truly  deem  yourself  to  have  some 
fellowship  with  them,  to  be  moved  by  a  kindred  and 
according  spirit. 

IX.  If  you  regard  the  duty  in  this  light,  you  will 
not  suffer  discouragements  to  keep  you  from  it.  You 
will  engage  in  it  with  system,  and  on  principle.  And 
so  truly  as  the  bread  which  God  has  given,  is  fitted  to 
sustain  and  invigorate  the  soul,  so  truly  will  you  find 
yourself  refreshed  and  strengthened  by  it  in  the  inner 
man.  You  will  feel  an  elevating  influence,  which  will 
assist  you  to  keep  the  world  beneath  your  feet,  and 
your  eye  of  faith  on  heaven.  Do  you  not  need  the 
aid  which  you  will  thus  receive?  Are  you  willing  to 
forego  such  benefits  through  negligence  and  spiritual 
sloth?  Nay,  do  not  thus  deprive  your  soul  of  its  hea- 
venly food,  and  lose  the  rich  enjoyment  of  feasting 
daily  on  eternal  truth.  Rather  perform  faithfully  your 
duty,  and  enjoy  the  inward  consciousness  that  you  are 
becoming  meet  for  the  employments  and  the  blessed- 
ness of  that  pure  world,  where  the  ransomed  meditate, 
adore,  and  love  for  ever! 


79 


CHAPTER  VI. 


I  AM  THE  VINE,  YE  ARE  THE  BRANCHES. 

I.  The  circumstances  under  which  our  Lord  held 
his  last  conversation  with  his  disciples,  were  peculiarly 
affecting.  When  he  called  them  to  become  his  fol- 
lowers, and  the  depositaries  of  his  truth,  like  the  rest 
of  their  nation,  they  were  unenlightened  as  to  the  true 
nature  of  Messiah's  kingdom.  During  their  inter- 
course with  him,  by  little  and  little  the  light  broke  in 
upon  their  minds;  and  they  began  to  catch  glimpses 
of  what  prophets  had  foretold,  and  kings  had  desired 
to  see.  The  mists  of  prejudice,  however,  rolled  back 
but  slowly  before  the  Sun  of  Righteousness;  and  when 
the  time  had  come  for  the  Son  of  Man  to  be  delivered 
up  to  death,  they  seemed  only  to  have  learned  enough 
to  feel  their  ignorance,  and  to  be  left  almost  inconsola- 
ble for  the  loss  of  their  Divine  Instructor. 

In  his  parting  discourse,  therefore,  the  Saviour  had 
two  objects  to  accomplish;  first,  to  state  more  explicit- 
ly than  he  had  done  before,  some  of  the  most  import- 
ant truths  respecting  himself,  and  the  nature  of  his 
kingdom;  and  secondly,  to  console  them  with  the 
kind  assurance,  that  although  he  was  to  walk  with 
them  no  longer  in  the  flesh,  and  the  world  should  see 


80  RELATION  OF  BELIEVERS 

his  face  no  more,  yet  that  they  should  see  him,  because 
he  would  spiritually  dwell  with  them,  and  be  in  them, 

II.  It  was  in  illustration  of  this  latter  truth,  that  he 
employed  the  emblem  of  the  vine,  an  emblem  which 
has  been  very  variously  interpreted.  Those,  on  the 
one  hand,  wTho  are  fond  of  what  is  vague  and  mysti- 
cal, contend  that  the  language  is  not  figurative,  but 
symbolical;  that  is,  as  they  explain  themselves,  it  is 
intended  not  simply  to  illustrate  the  fact  of  an  intimate 
spiritual  relation  between  Christ  and  those  who  believe 
in  him,  but  rather  as  a  type  or  symbol,  shadowing 
forth  the  mysterious  mode  of  this  relation.  While 
those  on  the  contrary,  who  would  explain  away  all 
that  is  spiritual  in  the  meaning  of  the  Scriptures, 
maintain  that  Jesus  only  meant  to  say,  that  as  their 
Teacher,  he  was  to  them  the  fountain  of  religious 
knowledge ;  and  that  it  was  necessary  that  they  should 
abide  in  his  instructions,  in  order  that  they  might 
bring  forth  fruit. 

But  our  Saviour,  it  is  evident,  was  no  mystic.  He 
did  not  accustom  himself  to  utter#vague  and  shadowy 
assertions.  Nor  on  the  other  hand,  was  he  a  teacher 
of  what  was  evident  or  common  place.  By  comparing 
this  figurative  language  with  that  which  he  employed 
when  speaking  on  the  same  topic  in  direct  and  natural 
terms,  it  will  be  seen  that  he  designed  to  teach  the 
deeply  interesting  truth,  that  a  state  of  peculiar  spirit- 
ual intimacy,  incapable  of  being  understood  before 
experience,  but  perfectly  intelligible  afterwards,  should 
subsist  between  himself  and  his  true  disciples,  in  virtue 


TO  THE  REDEEMER.  81 

of  which,  he  would   be  truly  and  delightfully  with 
them  all,  even  down  to  the  end  of  time. 

A  truth  of  so  much  consequence,  deserves  attentive 
study.  By  combining  all  the  light  which  the  Scrip- 
tures afford  us  on  the  subject,  we  may  understand 
something  of  the  nature  and  the  benefits  of  the  relation 
thus  made  known,  as  well  as  of  the  duties  it  originates. 

III.  It  is  plainly,  we  may  first  observe,  a  relation  of 
dependence.  This  was  taught  in  a  simple  but  im- 
pressive manner  by  Christ  himself.  Without  me  ye 
can  do  nothing.  If  a  man  abide  not  in  me,  he  is  cast 
forth  as  a  branch,  and  is  withered.  The  Apostles 
unfolded  the  truth  yet  more  fully,  after  his  ascension. 
Paul  writes  to  the  Colossians,  that  by  Jesus  Christ,  the 
first-born  of  every  creature  and  the  image  of  the  invisi- 
ble God,  were  all  things  created  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or 
powers  ;  that  he  is  before  all  things,  and  by  him  all 
things  consist;  and  he  is  the  head  of  the  body,  the 
Church,  that  in  all  things  he  might  have  the  preemi- 
nence. This  striking  passage,  and  others  of  similar 
import,  teach  in  the  clearest  manner  a  twofold  depend- 
ence; viz,  a  dependence  which  is  absolute  and  neces- 
sary, that  of  a  being  created  and  upheld  upon  the 
Creator  and  Preserver  ;  and  a  moral  dependence, 
growing  out  of  peculiar  moral  circumstances.  The 
first  kind  of  dependence  is  not  peculiar  to  those  who 
believe  in  Christ;  but  is  common  to  all  finite  beings. 
The  last  is  the  dependence  of  such  only  as  have  been 


82  RELATION  OF  BELIEVERS 

created  anew  by  regenerating  grace,  and  endowed 
with  spiritual  life;  and  is  a  dependence  for  the  con- 
tinuance of  spiritual  life  and  blessings. 

Throughout  the  Apostolic  writings,  this  dependence 
is  recognized  as  pertaining  to  all  who  have  been  re- 
newed, and  is  made  the  ground  of  encouragement, 
admonition  and  appeal.  Now  Christ  is  called  the  Cor- 
ner-stone, upon  which  believers,  fitly  framed  together, 
grow  unto  an  holy  temple  in  the  Lord;  and  again,  the 
Head,  from  whom  the  whole  body  fitly  joined  together 
and  compacted,  by  that  which  every  joint  supplieth7 
maketh  increase  of  the  body,  unto  the  edifying  of  itself 
in  love.  He  is  exhibited  as  living  and  reigning  for  his 
people;  as  being  the  author  and  finisher  of  their  faith; 
and  as  bestowing  on  them  freely  from  his  fullness,  grace 
for  grace.  This  dependence,  connected  as  it  is  with  a 
rich  array  of  promises,  has  been  in  all  ages  the  comfort 
of  the  saints.  They  have  sought  grace,  mercy  and 
peace  from  the  Redeemer,  and  have  never  sought  in 
vain;  and  through  all  their  wanderings  in  the  wilder- 
ness of  life,  they  have  drawn  from  the  spiritual  Rock 
that  followed  them,  as  from  a  fountain  of  living  waters. 

IV.  The  relation  of  believers  to  the  Saviour,  is  fur- 
ther, a  relation  of  personal  obligation.  Ye  are  not 
your  own,  says  Paul,  for  ye  are  bought  with  a  price; 
not  redeemed  with  corruptible  things,  as  silver  and 
gold;  but  with  the  precious  blood  of  Christ,  as  of 
a  Lamb,  without  blemish  and  without  spot.  No 
sooner  had  the  baleful  influence  of  the  apostacy 
blighted  all  the  flowers  of  Paradise,  and  put  a  period 


TO  THE  REDEEMER.  83 

to  its  bliss,  than  the  Saviour  assumed  the  character  in 
which  he  at  length  appeared  as  the  world's  Redeemer. 
By  his  compassionate  condescension,  in  consenting  to 
become  the  seed  of  the  woman,  that  so  through  suffering 
and  death,  he  might  bruise  the  serpent's  head,  the  law 
of  God  was  honored,  the  door  of  mercy  was  effectually 
set  open,  and  light  from  heaven  let  in  upon  the  gloom 
of  that  melancholy  day,  which  had 

11  Brought  death  into  the  world,  and  all  our  woe." 

This  act  of  making  salvation  possible,  however, 
was  general  in  its  nature;  and  by  it,  since  he  placed 
the  blessings  of  his  grace  within  the  reach  of  all, 
Christ  became,  in  a  sense,  the  Saviour  and  Benefactor 
of  the  whole  race  of  man.  But  those  who  have  be- 
lieved are  under  obligation,  not  only  for  the  provision 
and  the  offer,  but  for  the  actual  possession  and  enjoy- 
ment of  the  salvation  which  he  died  to  purchase.  To 
as  many  as  receive  him,  to  them  gives  he  the  power 
or  privilege,  of  becoming  the  sons  of  God.  He  brings 
them  from  the  gloomy  paths  of  sin,  from  its  disquiet, 
its  dangers,  and  its  enslaving  power,  into  the  safe  and 
pleasant  paths  of  holiness,  and  into  the  life,  peace  and 
freedom  of  the  children  of  the  Highest.  Thus  they 
are  laid  under  obligations  to  the  Redeemer,  which  are 
as  vast  as  his  own  compassion,  and  as  enduring  as 
the  blessings  they  receive.  They  are  bound  to  him  by 
the  cords  of  love;  and  while  the  remembrance  of  what 
he  has  already  done  shall  last,  and  the  streams  of  his 
mercy  and  grace  shall  continue  to  descend,  the  feeling 
of  indebtedness  and  a  sense  of  gratitude,  should  be 


84  RELATION  OF  BELIEVERS 

sufficient  to  attach  their  heart*  to  his  person  and  his 
service. 

But  besides  the  obligations  growing  out  of  the 
blessings  which  they  have  received  from  Christ,  the 
great  body  of  believers,  are  under  covenant  obligations 
which  have  been  voluntarily  assumed.  They  have 
deliberately  bound  themselves  in  a  compact,  the  articles 
of  which  have  been  signed,  sealed  and  witnessed,  in 
which  they  promise  to  expect  salvation  solely  by  his 
grace;  to  commit  the  keeping  of  their  souls  to  him; 
and  to  serve  him  in  lives  of  faith  and  holiness.  Of 
course  they  owTe  it  to  him  to  perform  what  they  have 
promised.  They  can  never  rightfully  recall,  or  in  any 
way  annul  the  self-consecration  they  have  made. 

V.  But  there  is  still  another  view  of  the  relation  of 
discipleship;  it  is  also,  what  is  best  of  all,  a  relation 
of  intimate  friendship.  Ye  are  my  friends,  if  ye  do 
■whatsoever  I  command  you.  Henceforth,  I  call  you 
not  servants;  for  the  servant  knoweth  not  what  his 
Lord  doeth;  but  I  have  called  you  friends:  for  all 
that  I  have  heard  of  my  Father,  I  have  made  known 
unto  you.     Such  are  the  words  of  Christ. 

That  he  might  lay  a  foundation  for  such  a  friend- 
ship, was  one  of  the  reasons  why  it  became  the  Son 
of  God,  when  he  came  to  redeem  the  world,  to  take 
on  him,  not  the  nature  of  angels,  but  that  of  the  seed 
of  Abraham.  Suppose,  for  a  moment,  that  he  had 
laid  aside  the  glory  wrhich  he  had  with  the  Father 
before  the  world  was,  to  liken  himself  to  some  arch- 
angel, and  with  such  a  nature  had  come  on  his  embassy 


TO  THE  REDEEMER.  85 

of  love,  and  performed  the  work  of  a  Redeemer.  How 
could  the  sons  of  men,  borne  down  by  a  sense  of  re- 
sponsibility and  guilt — weary  and  heavy  laden — have 
gone  to  pour  out  to  him  their  tears  and  sorrows,  and 
to  cast  their  trembling  souls  as  their  only  hope,  on 
his  compassion?  The  awe  inspired  by  a  superior 
nature,  must  have  risen  up  like  a  wall  of  separation; 
and  freedom  of  access,  and  a  full  communion  of  affec- 
tions, must  have  been  impossible.  But  he  came  in 
no  such  superhuman  form.  No,  let  the  universe  admire 
the  condescension!  He  came  on  earth  a  man — a  man 
of  sorrows,  and  acquainted  with  grief:  he  trod  the  path 
of  life  as  we  do;  he  encountered  its  various  tempta- 
tions and  vicissitudes;  he  was  executed  on  the  cross, 
and  buried  in  the  sepulchre.  Here  is  a  basis  for 
perfect  friendship,  and  unrestrained  communion.  Our 
Saviour  is  our  Brother.  When  he  calls  us  friends, 
opens  to  us  his  heart  of  tenderness,  and  invites  us  to 
habitual  fellowship  with  him,  we  see  that  what  he 
proposes  is  in  its  nature  practicable.  Instead  of  feel- 
ing that  the  being  on  whom  our  hopes  depend,  is 
remote  or  difficult  of  access,  our  hearts  are  dr^wn 
towards  him  by  a  tender  sympathy;  we  can  under- 
stand what  it  is  to  dwell  in  him,  and  he  in  us;  and 
though  now  we  see  him  not,  yet  believing,  we  may 
rejoice  with  joy  unspeakable  and  full  of  glory. 

Such,  then,  Christian  reader,  is  the  nature  of  the  tie 
that  binds  you  to  Jesus  the  Redeemer.  The  triple 
cord  of  dependence,  of  obligation,  and  of  friendship, 
is  so  drawn  around  your  soul,  as  to  constitute  a  blessed 
bond   of    union  ;  a  union  cemented  by  love,  which 


86  RELATION  OF  BELIEVERS 

many  waters  can  not  quench,  but  which  is  as  tender  as 
divine  compassion,  and  as  inexhaustible  as  infinite 
benevolence  itself.  Christ  manifests  himself  to  you  as 
he  does  not  unto  the  wrorld.  He  fulfills  to  you  the 
promise,  If  any  man  love  me,  he  shall  be  loved  of  my 
Father;  and  we  will  come  unto  him,  and  make  our 
abode  with  him. 

VI.  In  proceeding  to  enumerate  the  benefits  which 
the  relation  nowT  described  confers  upon  believers,  we 
begin  with  the  remark,  that  it  is  the  ground  on  which 
rests  their  spiritual  courage.  Those  who  are  joined  to 
Christ,  were  by  nature  fallen  beings,  and  they  live  in  a 
fallen  world.  Though  grace,  like  a  grain  of  mustard 
seed,  is  implanted  in  their  hearts,  yet  before  the  germ 
becomes  a  tree,  it  must  often  be  exposed  to  adverse 
influences;  must  feel  by  turns  the  scorching  sun,  the 
chilling  frost,  and  the  shattering  storm.  To  speak 
without  a  figure,  the  principle  of  holiness  within  their 
hearts  is  feeble;  it  has  to  contend,  in  its  development 
and  growth,  with  remaining  sin,  wTith  severe  tempta- 
tions, and  with  the  arts  of  spiritual  foes.  They  take 
the  field  of  holy  warfare  full  of  confidence,  perhaps,  and 
saying,  like  Peter,  in  conscious  sincerity  of  purpose — 
though  all  men  should  be  offended,  yet  will  not  I;  but 
like  him,  they  soon  learn  that  their  glorying  is  vain. 
The  assaults  of  temptation  come,  and  they  suffer,  per- 
haps are  overcome  for  the  moment,  in  the  conflict. 
What  then  saves  them  from  despair?  They  remember 
their  union  to  the  Saviour;  and  the  assurance  that  he 
will  not  forget  them,  nor  ever  give  them  over  to  their 


TO  THE  REDEEMER.  87 

foes,  bears  up  their  fainting  spirits,  and  inspires  them 
afresh  with  holy  energy.  Say,  thou  who  hast  had 
experience,  has  it  not  been  so?  What  but  the  thought 
that  Jesus  holds  thee  by  the  hand,  and  hath  said  that 
he  will  not  suffer  thee  to  fall,  has  sustained  thee,  when 
thy  heart  has  felt  the  power  of  temptation,  and  the 
bitterness  of  sin?  When  thou  callest  thine  own 
weakness  and  inconstancy  to  mind,  and  surveyest  all 
the  obstacles  that  obstruct  the  way  to  heaven,  what 
encourages  thee  to  press  forward  with  confidence  and 
hope,  but  the  thought  that  thou  art  united  to  One 
who  is  all-sufficient,  and  who  declares,  that  of  all 
that  the  Father  hath  given  him,  he  will  lose  none,  but 
will  raise  them  at  the  final  day.  In  humble  reliance 
upon  him,  thou  mayest  glory  even  in  infirmity,  for  his 
power  shall  rest  upon  thee. 

VII.  It  is  another  benefit  of  the  relation  under  con- 
sideration, that  it  furnishes  the  most  powerful  motives 
to  obedience.  The  love  of  Christ  constraineth  us, 
while  we  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead;  and  that  He  died  for  all,  that  they  who  live, 
should  not  henceforth  live  unto  themselves,  but  unto 
him  who  died  for  them,  and  rose  again.  It  is  the 
glory  of  the  Gospel,  that  it  places  those  who  receive 
it,  in  circumstances  which  appeal  so  powerfully  to 
some  of  the  strongest  feelings  of  the  heart.  WThen 
the  believer  reflects  that  he  has  been  raised  from  the 
depths  of  sin,  and  has  had  his  feet  planted  on  the 
Rock  of  Ages;  that  he  has  received  and  is  still  receiv- 
ing the  richest  spiritual  blessings;  that  he  has  secured 


88  RELATION  OF  BELIEVERS- 

to  him  by  covenant  all  real  good  in  this  world  and  the 
next;  and  that  all  has  been  purchased  for  him,  by  the 
humiliation  the  tears,  the  groans  and  the  death  of  the 
Son  of  God,  can  he  want  motives  to  holy  zeal  and 
diligence?  Will  not  the  sense  of  obligation  irresistibly 
impel  him  to  self-consecration?  Will  it  not  fill  his 
heart  with  ardor  and  make  him  strong  for  Christian 
action? 

Look  at  your  own  experience,  Christian  reader. 
Has  not  your  heart  found  the  strongest  incitement  to 
duty,  in  the  fact  that  you  are  not  your  own,  but  have 
been  purchased  with  a  price,  even  by  the  precious 
blood  of  the  dying  Lamb;  and  that  you  sustain  to 
Christ  the  relation  of  one  infinitely  obliged?  Is  it 
not  when  you  feel  that  he  has  done  every  thing  for 
you,  that  you  long  to  do  some  thing  in  return  for  him? 
Oh,  yes!  While  philosophy  with  all  her  wisdom,  has 
never  been  able  to  move  men  to  holy  living,  because 
she  can  not  reach  their  hearts,  every  one  who  has 
cordially  received  the  Gospel,  has  found  the  simple 
truth  that  he  is  bound  to  Jesus  Christ  by  obligations 
which  never  can  be  canceled,  a  vital,  active  energy 
within  him.  The  law  is  established,  and  not  made 
void,  when  men  are  justified  by  faith. 

VIII.  As  yet  another  benefit  of  the  relation  between 
the  believing  soul  and  the  Redeemer,  may  be  men- 
tioned spiritual  peace.  This  flows  more  directly  from 
his  friendship.  It  was  the  rich  legacy  which  he  left 
to  all,  in  every  age,  who  should  be  brought  to  taste  his 
love.     Peace  I  leave  with  you;  my  peace  I  give  unto 


TO  THE  REDEEMER.  89 

you;  not  as  the  world  giveth  give  I  unto  you.  No, 
not  as  the  world  giveth.  Nothing  hollow,  delusive, 
and  unsatisfying;  but  a  peace,  pure,  deep  and  heavenly; 
the  peace  of  God,  which  passeth  understanding.  By 
condescending  to  recognize  us  as  his  friends,  and 
admitting  us  to  free  communion,  He  has  put  it  in  our 
power  to  cast  all  our  burdens  upon  him,  has  secured 
to  us  his  sympathy  and  smiles,  in  short  has  made  us 
to  participate  even  now  in  that  fellowship  with  him, 
which  constitutes  the  blessedness  of  the  redeemed  in 
Heaven.  Temptations  may  assail  us,  the  world  frown, 
and  earthly  good  be  torn  away,  and  yet  our  souls  re- 
main calm  as  the  summer's  sea.  So  it  has  been  with 
many  a  believer.  So,  reader,  it  may  have  been  with 
you.  Such  sacred  calmness,  is  the  natural  consequence 
of  being  one  with  Christ;  one  in  spirit,  one  in  pur- 
pose, and  one  in  holy  and  inalienable  love;  and  so 
long  as  you  remain  joined  to  him  in  such  a  bond  of 
union,  you  may  possess  it  to  such  a  degree  as  shall 
make  you  look  down  alike  upon  earth's  joys  and  sor- 
rows. This  it  is  that  fills  up  the  measure  of  your 
spiritual  blessedness,  and  leaves  you  nothing  to  desire, 
but  that  you  may  demean  yourself  in  such  a  manner, 
as  not  to  lose  what  is  your  rich  inheritance  in  the 
Redeemer;  but  on  the  contrary,  to  prove  a  living, 
fruitful  branch  of  the  true  and  living  Vine. 

IX.  If  then  the  relation  between  Jesus  Christ  and 
those  who  love  him,  is  so  intimate,  and  is  productive 
of  such  fruits,  every  one  of  them  should  daily  exer- 
cise a  lively  faith  in  him.     It  is  probable,  nay,  it  is 


90  RELATION  OF  BELIEVERS 

absolutely  certain,  that  few  Christians  ever  attain  to  an 
adequate  and  abiding  conviction  of  the  fact,  that  they 
are  united  closely  and  indissolubly  to  Christ.  Too 
often  he  is  regarded  as  remote,  and  it  is  forgotten  that 
a  relation  of  dependence,  of  obligation,  and  of  mutual 
affection,  binds  us  to  him  like  a  golden  cord,  so  that 
he  is  with  us  always,  when  we  sleep  and  when  we 
wake,  in  the  house  and  by  the  way.  Thus  we  dry  up 
the  streams  of  our  own  enjoyment.  We  lose  the 
benefit  to  which  we  are  entitled;  we  fail  to  derive  the 
holy  courage,  zeal  and  peace,  which  are  appropriately 
ours,  if  we  do  not  live  with  the  Son  of  God  by  faith. 
Yes,  reader,  you  must  believe  that  He  abideth  in  you, 
to  sustain  and  invigorate  and  comfort,  or  you  will  live 
below  your  duty,  and  at  a  distance  from  your  happi- 
ness. How  is  it  then  in  this  respect  with  you  ?  Do 
you  understand  practically,  this  revelation  of  the 
Saviour  in  the  heart?  Some  men,  says  the  excellent 
Baxter,  find  more  of  spiritual  enjoyment  in  every 
common  meal,  than  others  in  their  choicest  privileges, 
so  habitual  a  sense  have  they  of  the  Redeemer's  pre- 
sence. Is  this  the  case  with  you?  Do  you  rely  on 
Christ  for  pardon,  peace  and  strength,  and  endeavor 
to  bring  every  thought,  feeling  and  purpose  into  entire 
conformity  with  him,  that  your  union  with  him  may 
be  perfect?  Do  you  converse  with  him  often  and 
delightfully,  in  his  Word,  in  meditation,  and  in  prayer? 
It  is  a  most  necessary  duty,  that  you  examine  yourself 
in  this  respect.  If  you  truly  live  with  the  Son  of  God 
by  faith,  with  what  heavenly  joy  do  you  meet  him  in 
your  closet!    WTith  what  tenderness  do  you  think  of 


TO  THE  REDEEMER.  91 

his  dying  love!  And  when  faith  portrays  to  you  the 
scenes  of  Calvary,  it  is  with  profound  emotion  that 
you  are  prompted  to  exclaim, 

1  Oh  the  sweet  wonders  of  the  cross, 
Where  God  the  Saviour,  loved  and  died ; 
Her  noblest  life  my  spirit  draws, 
From  his  dear  wounds  and  bleeding  side.1 

X.  Ought  you  not  also,  Christian  reader,  sustaining 
such  a  relation,  to  watch  against  every  sin,  and  to  strive 
earnestly  for  more  perfect  sanctification  ?  Your  union 
with  Christ  can  not  be  complete,  or  at  least  you  can 
not  fully  enjoy  its  benefits,  so  long  as  sin  remains 
unslain  with  you.  Just  in  proportion  as  you  are  pure 
in  heart,  will  He  show  you  his  face  in  love,  and  endow 
you  with  his  gifts  and  graces.  Fly  then  to  the  fount- 
ain that  is  opened.  There  you  will  find  forgiveness 
and  a  plenteous  redemption.  Let  no  consciousness  of 
duty  neglected,  of  sin  indulged,  or  of  want  of  devoted 
love,  separate  between  your  soul  and  Christ.  Rest 
not  satisfied,  till  you  feel  a  perfect  sympathy  with  him; 
and  such  a  reliance  on  his  love,  that  you  have  some 
thing  of  that  sweet  repose  in  his  affection,  which  is 
the  bliss  of  the  redeemed  above.  In  short,  since  you 
owe  all  to  the  Redeemer's  love,  let  your  heart,  your 
lips,  your  whole  character  and  life,  show  forth  your 
gratitude.  While  you  acknowledge  your  indebted- 
ness, give  up  yourself  anew  to  him  in  penitence  and 
faith,  beseeching  him  to  be  to  you  wisdom  and  righte- 
ousness, sanctification,  and  redemption. 


92 


CHAPTER  VII. 


WHO    WENT    ABOUT    DOING    GOOD. 

I.  These  few  and  simple  words  contain  the  sum  and 
substance  of  the  whole  history  of  our  blessed  Saviour's 
life.  They  are  exceedingly  comprehensive;  they  let 
us  at  once  into  the  whole  spirit  of  the  man,  and 
acquaint  us  with  his  every  day  thoughts  and  feelings; 
with  the  grand  aim,  in  short,  with  which  he  lived 
and  acted.  Every  thing  about  the  Redeemer  of  the 
world  is  wonderful:  his  mission,  his  person,  his  birth, 
his  teaching,  his  sufferings  and  his  death;  and  not  the 
least  among  the  things  pertaining  to  him,  which  ex- 
cite our  admiration,  is  the  general  tenor  of  his  life,  as 
thus  set  forth  with  such  force  and  beauty.  No  higher 
encomium  can  be  paid  to  any  human  being;  no  nobler 
epitaph  can  be  inscribed  upon  the  tomb  of  any,  than 
these  brief  words  contain — He  went  about  doing  good. 
And  the  statement  as  made  in  reference  to  Jesus  Christ, 
is  without  the  least  exaggeration;  it  requires  not  the 
smallest  limitation  or  abatement;  it  is  literally  and 
precisely  true. 

II.  And  let  this  circumstance  especially  be  noted: 
He  ivent  about  doing  good.     Not  only  was  he  filled 


CHRISTS  EXAMPLE  OF  DOING  GOOD.  93 

with  the  spirit  of  benevolence;  not  only  was  he  ready 
to  embrace  such  opportunities  as  offered  themselves  to 
him,  unsought;  but  he  went  abroad  to  look  for  oppor- 
tunities. He  never  regarded  any  application  to  him 
as  unreasonable;  never  regretted  that  any  chance 
threw  the  suffering  and  the  needy  in  his  way;  never 
limited  his  works  of  love  to  any  particular  time,  or 
place,  or  manner,  or  performance.  On  the  contrary,  he 
sought  to  make  himself,  so  far  as  his  strength  permitted, 
always  accessible  to  all;  and  with  great  self-sacrifice, 
and  many  weary  journeyings,  he  traveled  to  and  fro, 
that  the  greatest  possible  number  might  approach  him. 

In  his  human  character  and  life,  Christ  is  in  all 
things  our  great  pattern.  He  hath  left  us  an  exam- 
ple, that  we  should  follow  his  steps.  In  learning 
what  his  mode  of  daily  living  was,  we  learn  what  our 
own  mode  of  daily  living  should  be. 

That  it  is  the  duty  of  every  individual  disciple,  in 
the  ordinary  course  of  life,  to  go  about  doing  good,  is 
so  apparent,  that  no  labored  proof  of  the  point  is 
necessary;  and  yet  a  few  suggestions  may  appropri- 
ately be  made,  in  order,  if  not  to  convince  of  obliga- 
tion, at  least  to  quicken  the  sense  of  it  in  the  mind. 

III.  In  the  first  place,  then,  let  it  be  noted,  that  each 
individual  Christian  has  some  circle  of  influence,  great 
or  small,  within  which  to  go  about  doing  good  is 
entirely  practicable.  In  respect  to  this,  there  is  pro- 
bably some  misapprehension.  Every  body  believes, 
that  is,  every  body  who  professes  to  believe  the  Bible, 
that  doing  good  is  in  some  sense  a  Christian  duty 

8 


94  CHRIST'S  EXAMPLE 

Every  body  believes  that  the  ministers  of  religion,  the 
officers  of  the  Church,  those  whose  station  may  give 
them  extensive  influence,  and  those  who  are  generally 
known  as  persons  eminent  for  piety,  may  properly 
employ  themselves  in  works  of  benevolence  to  others. 
But,  says  the  obscure  Christian,  wTho  treads  as  it  were 
one  of  the  by-ways  of  life,  and  scarcely  goes  at  all 
beyond  the  limits  of  his  own  neighborhood,  "What  can 
I  do?  My  sphere  of  influence  is  so  small,  my  oppor- 
tunities are  so  limited,  that  there  seems  to  be  nothing 
of  consequence  for  me  to  do.  But  how  is  this?  May 
the  servant,  who  has  only  one  talent,  hide  that  in  a 
napkin,  because  it  is  but  one?  If  God  has  given 
you  but  a  small  circle,  within  which  he  holds  you 
responsible  for  your  influence;  is  this  a  good  rea- 
son for  not  occupying  that?  The  true  principle  is 
this:  God  reckons  strictly  with  every  man  for  what 
he  has.  If  my  sphere  of  life  is  limited,  I  shall  not 
be  called  to  render  an  account  like  that  of  one  whose 
field  of  effort  is  more  ample;  but  I  certainly  shall  be 
obliged  to  answer  in  all  strictness,  for  the  precise 
means  and  opportunities  of  well-doing  which  I  actually 
possess.  There  is  no  Christian  who  is  able  to  attend 
to  the  affairs  of  common  life,  whatever  may  be  his 
degree  of  intelligence,  or  his  condition,  or  his  daily 
occupations,  who  has  not,  or  may  not  have,  access  to 
some  of  his  fellow  men;  and  power,  by  some  means, 
to  contribute  to  their  welfare.  There  is  not  one, 
therefore,  who  can  not  go  about,  though  it  be  only 
about  his  own  neighborhood,  doing  good,  after  the 
example  of  his  Lord  and  Master. 


OF  DOING  GOOD.  95 

IV.  It  may  be  added,  in  the  next  place,  that  what 
is  thus  practicable  as  an  individual  duty,  is  directly 
and  explicitly  required  of  all  Christians  in  the  Gospel. 
We  can  not,  of  course,  now  undertake  to  exhibit  fully 
the  precepts  of  the  New  Testament  on  this  point.  It 
will  be  easy,  however,  to  refer  to  a  sufficient  number, 
to  place  the  truth  stated  beyond  any  question.  Take, 
for  example,  the  sayings  of  our  Lord  himself:  Ye  are 
the  salt  of  the  earth;  ye  are  the  light  of  the  world: 
let  your  light  so  shine  before  men,  that  they,  seeing 
your  good  works,  may  glorify  your  Father  who  is  in 
Heaven;  whatsoever,  therefore,  ye  would  that  men 
should  do  unto  you,  do  ye  even  so  unto  them ;  do  good 
and  lend,  hoping  for  nothing  again,  and  ye  shall  be 
the  children  of  the  Highest.  And  so  the  Apostles: 
Let  us  not  be  weary  in  well  doing;  as  we  have  oppor- 
tunity, let  us  do  good  to  all  men,  especially  to  them 
that  are  of  the  household  of  faith;  to  do  good  and  to 
communicate,  forget  not,  for  with  such  sacrifices  God 
is  well  pleased;  rejoice  with  them  that  do  rejoice,  and 
weep  with  them  that  weep;  distributing  to  the  neces- 
sities of  the  saints;  given  to  hospitality;  warn  them 
that  are  unruly,  comfort  the  feeble  minded,  support 
the  weak,  be  patient  towards  all  men;  he  that  con- 
verted a  sinner  from  the  error  of  his  ways,  shall  save 
a  soul  from  death,  and  hide  a  multitude  of  sins. 

The  whole  NewT  Testament  abounds  with  similar 
views  of  Christian  duty;  and  observe  in  none  of  these 
cases,  are  there  any  restrictions  or  exceptions.  It  is 
nowhere  said  that  it  shall  be  the  duty  of  such  Christians 
as  may  have  extraordinary  gifts,  or  as  may  possess  the 


96  CHRIST'S  EXAMPLE 

most  ample  means,  or  as  fill  stations  of  peculiar  promi- 
nence, to  abound  in  works  of  love.  But  it  is  Christ- 
ians as  such:  all  Christians  of  every  class,  to  whom 
the  requirements  are  addressed.  In  this  it  is  that  they 
are  all  to  be  a  peculiar  people,  that  they  are  zealous 
of  good  works.  Every  one  of  them,  according  to  his 
measure,  is  expected  to  go  about  doing  good. 

If  we  need  any  comment  on  these  plain  require- 
ments, we  may  find  it  in  our  Saviour's  description  of 
the  final  judgment  in  the  twenty-fifth  of  Matthew.  On 
wmat  ground  does  he  rest  the  welcome  which  he  will 
give  the  righteous  on  that  day?  I  was  an  hungered, 
and  ye  gave  me  meat:  I  was  thirsty,  and  ye  gave  me 
drink:  I  was  a  stranger,  and  ye  took  me  in:  naked 
and  ye  clothed  me:  I  was  sick  and  ye  visited  me:  I 
was  in  prison,  and  ye  came  unto  me.  Inasmuch  as  ye 
have  done  it  unto  one  of  the  least  of  these,  my  brethren, 
ye  have  done  it  unto  me.  He  bids  them,  come,  ye 
blessed,  as  those  whose  daily  business  and  delight  it 
was  to  go  about  doing  good.  The  wicked  are  con- 
demned, on  the  other  hand,  as  those  who  had  neglected 
to  do  the  acts  of  love  and  mercy  which  are  specified. 

VI.  Still  further,  from  the  examples  of  the  Apostles 
and  primitive  saints,  we  learn  that  they  regarded  the 
duty  in  question  as  of  solemn  and  urgent  obligation. 
Look  at  the  history  of  the  Apostles  themselves.  They 
acted  as  they  taught.  They  emulated  the  divine 
example  of  their  Master,  in  going  about  for  the  same 
great  end;  in  living  to  bless  the  world.  Take  the 
case  of  Paul.     What  was  his  entire  life  from  the  time 


OF  DOING  GOOD.  97 

of  his  conversion,  but  one  continued  course  of  devoted, 
self-denying  toils,  for  the  sake  of  doing  good.  Now 
at  Damascus,  now  at  Antioch,  now  in  Arabia,  now 
at  Jerusalem,  now  in  Ephesus,  Philippi,  or  Corinth, 
now  in  Rome,  and  lastly  in  remote  and  barbarous 
regions,  he  labors  with  untiring  zeal  and  constancy, 
to  bless  men  with  the  knowledge  of  the  Gospel.  Read 
his  own  graphic  sketch  in  his  second  Epistle  to  the 
Church  at  Corinth,  and  you  have  a  picture  of  the 
whole. 

VII.  See  also  in  the  Acts  of  the  Apostles,  how  Peter 
and  John  employed  themselves.  To-day  they  are 
preaching  to  the  mixed  multitude  assembled  at  the 
feast  of  Pentecost:  to-morrow  they  are  at  the  temple, 
healing  the  lame  man,  and  boldly  charging  on  the 
people  their  sins,  and  exhorting  them  to  repent  and 
be  converted.  Next  we  find  them  bearing  witness 
to  the  truth  before  enraged  chief  priests  and  rulers  : 
then  they  are  cast  into  prison,  and  beaten,  for  their 
labors  of  benevolence,  and  so  on.  Is  it  said  that  these 
were  apostles,  of  whom  such  a  course  was  to  be  na- 
turally expected?  Look  then  at  Stephen,  in  his  short 
life  and  glorious  martyrdom.  Look  at  Philip,  in  his 
evangelical  and  successful  ministry;  and  at  the  multi- 
tudes of  others,  who  went  forth  in  all  directions  from 
Jerusalem,  preaching  the  word.  Is  it  said  that  these 
were  commissioned  preachers  and  officers  of  the  church? 
Observe  then  what  is  said  of  private  Christians;  that 
they  sold  their  possessions  and  goods — that  is,  to  such 
an  extent  as  the  common  good  demanded — and  parted 


98  CHRIST'S  EXAMPLE 

them  to  all  men,  as  every  man  had  need.  And  they 
continued  daily  with  one  accord  in  the  temple,  and 
breaking  bread  from  house  to  house.  Neither  said  any 
of  them  that  aught  of  the  things  which  he  possessed 
was  his  own;  that  is,  to  be  used  for  his  own  selfish  gra- 
tification exclusively;  but  as  many  as  were  possessors 
of  lands  or  houses,  sold  them,  and  brought  the  prices 
and  laid  them  down  at  the  Apostles'  feet,  and  distribu- 
tion was  made  unto  every  man  according  as  he  had 
need.  See  also  the  notices  of  Dorcas,  of  Aquila  and 
Priscilla,  and  of  many  others  of  whom  mention  is  made 
in  the  Acts,  in  the  salutatory  parts  of  the  epistles,  and 
elsewhere.  It  is  clear  that  the  whole  primitive  church, 
in  the  days  of  its  early  purity,  was  deeply  impressed 
with  the  truth  that  every  individual  Christian  was 
bound  by  a  weighty  obligation,  to  go  about  doing 
good.  It  was  this  conviction  in  the  church  that 
shook  the  world.  It  was  this,  that  gave  the  despised 
and  humble  followers  of  Jesus  of  Nazareth  a  power 
which  demolished  the  strongest  citadels  of  old  idolatry, 
triumphed  amidst  the  most  terrible  persecutions,  and 
made  converts  to  righteousness  among  the  cavilers  of 
Athens,  and  in  the  very  palace  of  the  emperors  in 
Rome  itself. 

VIII.  While  then  we  see  that  the  duty  of  going 
about  doing  good  is  practicable  in  the  case  of  each 
individual  Christian  in  all  ordinary  circumstances; 
that  it  is  forcibly  enjoined  throughout  the  Gospel,  that 
it  was  understood  by  the  primitive  Church  to  be 
demanded  by  the  very  genius  of  Christianity,  nothing 


OF  DOING  GOOD.  99 

can  be  clearer  than  that  solemn  obligations  bind  pri- 
vate Christians,  individually,  to  discharge  it  daily  with 
holy  diligence  and  courage.  But  how  shall  this  be 
done?  By  what  means,  and  in  what  particular  ways, 
shall  we  seek  to  meet  our  responsibilities  in  this  re- 
spect ?  Some  of  the  most  important  we  will  now 
briefly  specify. 

IX.,  It  may  be  worth  while  to  observe  that  an  ami- 
able deportment  simply  is  often  an  effectual  means  of 
good.  We  are  apt  to  forget  that  we  are  continually 
speaking  to  those  about  us,  and  making  distinct  im- 
pressions on  them  by  our  very  looks;  by  the  light  or 
shade  which  rests  upon  our  countenances;  and  also  by 
our  manners  and  address.  A  countenance  expressive 
of  the  calm  and  gentle  spirit  which  the  Gospel 
breathes;  a  look,  which  indicates  that  evil  passion  is 
subdued,  and  that  the  peace  of  God  which  passeth 
understanding,  habitually  pervades  the  mind,  and  the 
courteous  and  conciliatory  manners  which  the  Gospel 
at  once  requires,  and  tends  by  its  influence  to  produce, 
are  not  only  adapted  to  gain  for  us  the  affection  and 
esteem  of  others,  but  also  to  leave  happy  and  useful 
impressions  on  their  minds.  While  unamiable  looks 
and  a  repulsive  bearing,  may  not  only  give  others 
present  pain,  but  do  them  lasting  injury;  it  has  often 
been  the  case  that  the  lovely  demeanor  of  a  good  man 
has  carried  saving  convictions  to  the  minds  of  those 
who  have  observed  him.  And  this  is  a  means  of  doing 
good  which  is  as  much  within  the  reach  of  the  obscure 
as  of  the  prominent  disciple.     It  is  a  means  by  which 


100  CHRIST'S  EXAMPLE 

one  may  be  accomplishing  important  good  when  he  is 
going  about  with  special  reference  to  other  purposes; 
when  he  is  not  even  thinking  of  it,  nor  ever  likely  to 
know  it  in  this  world. 

A  good  man  lately  mentioned  a  circumstance, 
which  affords  an  illustration  on  this  point.  He  called 
on  a  lady  who  had  been  for  a  considerable  period  in 
deep  affliction.  To  his  surprise,  she  stated  that  she  had 
for  some  time  wished  to  see  him,  to  thank  him  for  the 
good  which  he  had  done  her;  and  then  expressed  her 
fervent  gratitude.  The  gentleman  was  wholly  at  a 
loss  to  knowT  to  what  she  could  refer,  as  he  had  no 
recollection  of  having  rendered  any  service,  and  beg- 
ged her  to  explain.  Why,  sir,  said  she,  I  some  time 
since  became  exceedingly  depressed  under  the  pressure 
of  long  and  painful  trials.  I  was  ready  to  sit  down 
and  give  myself  over  to  despair,  and  was  altogether 
miserable.  In  this  state  of  mind  I  was  walking  out, 
when  I  happened  to  see  you  passing  on  the  opposite 
side  of  the  street.  You  had  such  a  cheerful,  quiet, 
happy  look,  that  it  went  to  my  heart  in  a  manner 
which  I  can  not  possibly  describe.  It  seemed  to  wrarm 
me  with  new  hope,  and  to  kindle  new  courage  in  my 
sinking,  weary  spirit;  and  I  have  felt  stronger  and 
better  ever  since.  Such,  in  one  instance,  was  the 
silent  genial  power  of  a  pleasant  countenance  and  air. 
Who  can  not,  as  he  goes  about,  do  good  in  such  a  way? 

X.  Great  good  may  likewise  be  accomplished  by 
habitual  uprightness  and  consistency  of  conduct.  We 
are  too  apt  to  think  of  our  conduct  in  the  common 


OF  DOING  GOOD.  101 

affairs  of  life,  chiefly  in  relation  to  ourselves;  and  to 
forget  to  consider  the  impression  which  it  may  make 
on  others.  In  fact,  however,  those  about  us  are  daily 
receiving  either  good  or  harm  from  what  they  see  us 
do.  A  man  whose  integrity  in  all  things  is  well  known 
and  unquestioned,  is  a  perpetual  rebuke  to  the  slippery, 
the  double-dealing,  and  the  trickish.  If  he  does  not 
make  them  fair  and  honest,  he  constrains  them  to  do 
homage  to  uprightness,  and  to  feel  its  excellence;  and 
such  as  are  well-disposed,  his  influence  helps  to  en- 
courage and  confirm. 

And  so  in  respect  to  general  consistency.  The  world 
well  understand  the  profession  which  the  Christian 
makes.  They  know  what  views  of  duty,  of  account- 
ability to  God,  of  the  true  end  of  life,  of  the  value  of 
the  soul,  and  of  the  magnitude  of  the  interests  of  eter- 
nity, he  avows  himself  to  entertain.  They  are  not 
ignorant  under  what  promises  to  God,  either  expressed 
or  understood,  he  lies,  to  lead  a  sober,  blameless,  godly 
life;  and  while  they  sometimes  talk  as  though  they 
think  him  over-scrupulous  when  he  stands  upon  his 
principles  and  his  sense  of  duty,  and  refuses  to  yield 
a  sinful  compliance  with  the  spirit  or  the  practice  of 
the  multitude,  they  think  no  such  thing  in  fact.  When 
they  see  a  Christian  truly  consistent  in  his  conduct, 
their  hearts  are  constrained  to  do  him  homage;  yea, 
to  do  homage  to  the  religion  he  professes.  You  may 
sometimes  make  impressions  by  the  general  consistency 
of  your  conduct  with  your  well-known  Christian  faith 
and  obligations,  which  shall  preach  more  powerfully 
to  the  consciences  of  irreligious  men,  than  any  form 


102  CHRIST'S  EXAMPLE 

of  direct  appeal  can  do.  You  certainly  will  exert  a 
salutary  influence,  in  a  greater  or  less  degree,  on  the 
minds  of  others,  every  day  that  you  demean  yourself 
in  your  course  of  action  in  a  becoming  manner;  no 
matter  where  you  are,  or  about  what  you  are  em- 
ployed. You  will  go  about — let  it  be  only  about  your 
own  dwelling — doing  good. 

XL  We  refer,  in  the  next  place,  to  acts  of  charity, 
in  the  common  meaning  of  the  term.  In  a  world  of 
suffering  and  sorrow,  there  will  necessarily  be  many 
whose  misfortunes  or  afflictions  will  give  them  a  strong 
claim  on  those  who  are  more  favored,  both  for  pity 
and  relief.  The  poor,  says  Christ,  ye  have  always 
with  you.  That  it  is  to  be  expected  of  Christians,  as 
the  disciples  of  Him  who  came  to  bind  up  the  broken- 
hearted, to  comfort  those  that  mourn,  to  open  the 
prison  doors  for  them  that  were  in  bonds,  and  to  give 
the  blessings  of  his  kingdom  to  the  poor,  that  they 
abound  in  all  kinds  of  charitable  effort,  is  altogether 
manifest.  A  hard-hearted,  uncharitable,  parsimonious 
Christian,  is  an  utter  contradiction;  and  so  the  matter 
is  generally  understood.  But  we  are  not  to  be  content 
to  improve  the  opportunities  of  administering  to  others 
which  come  directly  in  our  way.  If  we  would  be 
faithful  in  our  duty,  we  shall  search  out  those  to  whom 
our  sympathy  and  aid  will  be  a  blessing.  All  Christ- 
ians can  not  do  an  equal  amount  of  good  in  this  way, 
any  more  than  in  other  ways.  But  what  individual  is 
there,  who,  with  the  spirit  of  the  good  Samaritan,  can 
not  pour  the  oil  of  consolation  into  some  one  bleeding 


OF  DOING  GOOD.  103 

heart?  Who,  with  the  benevolence  of  the  poor  widow 
who  cast  all  her  living  into  the  treasury  when  she  cast 
in  her  two  mites,  can  not  carry  to  some  one  child  of 
need,  relief  that  shall  cause  his  heart  to  throb  with 
gratitude  and  joy?  Yes,  the  saints  on  earth  ought 
all  of  them  to  be  like  the  angels  of  heaven,  minister- 
ing spirits,  going  forth  continually  to  minister  to 
the  distressed.  Those  who  are  so,  though  the  world 
should  never  know  of  their  self-denials  and  their 
deeds  of  love,  shall  carry  blessings  in  their  path, 
like  streams  whose  course  is  to  be  traced  only  by  the 
verdure  they  produce.  The  prayers  and  grateful  tears 
of  many,  whose  hearts  have  been  gladdened  by  their 
kindness,  shall  bear  witness  for  them  before  God. 
Happy  are  they,  who  have  fully  learned  how  much 
they  may  accomplish  by  going  about  in  this  manner 
to  do  good. 

XII.  To  endeavor  by  judicious  means  to  enlighten 
others  as  regards  their  highest  obligations  and  their 
true  well-being,  is  another  appropriate  way  of  doing 
good.  The  selfish  tendencies  of  the  hearts  of  men 
naturally  incline  them  to  be  intent,  almost  exclusively, 
each  on  his  own  affairs;  but  the  gospel  urges  a  dif- 
ferent course  entirely  on  the  Christian.  Look  not 
every  man  on  his  own  things,  that  is,  exclusively;  but 
every  man  also  on  the  things  of  others.  Not  only  is 
the  church,  m  its  organized  capacity,  to  take  measures 
to  publish  the  Holy  Scriptures,  to  sustain  the  institu- 
tions of  religion,  and  to  send  the  preachers  of  salvation 
to  the  destitute;  but  each  individual  Christian,  in  the 


104  CHRIST'S  EXAMPLE 

position  in  which  Providence  has  placed  him,  whatever 
it  may  be,  is  daily  to  use  such  means  as  are  within  his 
reach,  to  make  plain  to  such  as  he  may  find  in  need 
of  such  a  service,  their  duty  and  their  happiness. 

You  can  hardly  be  placed  any  where  in  life,  or  go 
out  to  your  ordinary  business,  or  travel  in  any  direction 
on  a  journey,  without  coming  in  contact  with  those 
who  are  blinded  to  their  best  interests  either  for  this 
world  or  the  next,  or  perhaps  for  both.  They  have 
yielded  to  evil  impulses,  or  they  were  educated  wrong, 
or  they  have  been  carried  away  by  custom,  or  evil 
associates  have  beguiled  them,  or  possibly  they  err 
simply  through  ignorance  and  inexperience.  A  word 
fitly  spoken,  the  giving  of  a  Bible  or  a  tract,  an  in- 
vitation to  the  house  of  God  or  to  the  place  of  social 
prayer,  a  friendly  suggestion  of  a  danger  or  a  duty, 
the  offer  of  direct  instruction  where  it  may  be  useful; 
such  are  the  means  by  which  you  may  lead  others  to 
better  views  and  to  wiser  conduct.  By  some  one  such 
act  of  kindness,  many  a  young  person  has  been  with- 
drawn from  the  gulph  of  ruin;  many  a  prodigal  has 
been  reclaimed;  many  a  sabbath-breaker  has  been  led 
to  reverence  the  day;  many  a  profane  person  has  been 
brought  to  forsake  his  oaths;  many  a  thoughtless, 
hardened  sinner  has  been  won  to  holiness,  and  saved 
from  eternal  woe.  But,  little  will  be  effected  in  this 
wTay,  unless  it  is  made  a  settled  principle  of  life  to  be 
watching  constantly  for  opportunities,  and  to  spare  no 
pains  in  making  a  faithful  use  of  them  when  they  are 
found.  And  on  the  other  hand,  it  is  impossible  to 
calculate  the  amount  of  good  that  even  the  humblest 


OF  DOING  GOOD.  105 

Christian  may  accomplish  in  a  course  of  years,  who, 
every  day,  goes  about  in  this  way  doing  good.  Blessed 
are  they,  says  the  Sacred  Writer,  who  sow  beside  all 
waters*  In  the  morning  sow  thy  seed,  and  in  the 
evening  withhold  not  thy  hand;  for  thou  knowest  not 
whether  shall  prosper,  either  this  or  that,  or  whether 
they  both  shall  be  alike  good. 

XIII.  And  finally,  individual  Christians  have  it  in 
their  power  to  do  great  good,  by  encouraging  and 
exciting  one  another  to  benevolent  exertion.  It  is  this 
to  which  the  Apostle  refers,  when  he  speaks  of  pro- 
voking one  another  to  good  works.  Example  itself,  in 
this  as  in  other  matters,  has  great  influence.  It  speaks 
gently,  but  always  with  effect.  A  beneficent  spirit  is 
contagious  among  right  hearts.  There  is  hardly  any 
thing  more  likely  to  touch  the  conscience  of  those  who 
are  remiss  in  the  duties  which  they  owe  to  others, 
and  too  much  absorbed  in  their  own  selfish  concerns, 
than  coming  in  contact  with  such  as  are  engaged  with 
all  earnestness  in  doing  good — going  about  like  mes- 
sengers of  mercy.  The  excellence  and  nobleness  of 
benevolent  action  is  in  this  way  made  apparent  :  it 
commends  itself  to  admiration;  and  it  is  impossible 
not  to  feel,  if  the  heart  be  not  lost  to  all  right  purposes, 
an  impulse  towards  a  course  of  life  so  worthy  to  be 
chosen. 

Words  too,  on  fit  occasions,  may  be  added  to 
example.  It  is  not  necessary  that  a  formal  exhorta- 
tion should  be  given  in  all  cases,  in  order  to  attain 
the  end  desired.     It  may  be  very  proper  sometimes, 

9 


106  CHRIST'S  EXAMPLE 

to  persuade  and  urge  with  arguments  and  influences 
the  most  direct,  but  often  the  simplest  suggestion, 
the  mention  of  some  favorable  opportunity  or  some 
deserving  object  of  benevolent  effort,  will  be  like 
applying  the  match  to  the  well  laid  train.  In  this, 
as  in  other  things,  an  individual  may  accomplish  as 
much  or  even  more,  indirectly,  by  enlisting  the  agency 
of  those  who  would  otherwise  have  been  inactive,  as 
by  his  own  personal  exertions.  In  great  enterprises 
of  a  worldly  nature,  we  continually  see  men  arousing 
and  urging  on  each  other  by  every  possible  means;  and 
it  is  in  this  way  that  great  movements  for  the  accom- 
plishment of  important  objects  are  made  with  an 
enthusiasm  and  energy  which  force  a  way  through 
the  greatest  obstacles,  and  are  the  pledge  of  sure  suc- 
cess. So  it  should  be  in  the  works  of  love  which  a 
spirit  of  beneficence  suggests.  Every  one  should 
strive  to  give  the  greatest  amount  of  impulse  and 
incitement  to  the  minds  of  all  around.  In  this  way, 
there  will  be  the  glow  of  sympathetic  ardor,  and  the 
power  which  naturally  results  from  combination. 

XIV.  We  have  only  been  able,  in  what  has  been  sug- 
gested, to  glance  at  this  great  subject.  We  have  merely 
noticed,  and  that  briefly,  some  of  the  chief  modes  of 
individual  effort  to  do  good,  in  the  every  day  walks  of 
life.  Yet,  what  a  field  of  duty,  of  high  responsibility,  do 
these  few  hints  lay  open?  How  lowT,  how  exceedingly 
inadequate  on  this  subject  are  our  ordinary  views! 
How  little  can  we  say  with  Paul — None  of  us  liveth 
unto  himself !  Could  we  but  see  our  great  deficiencies, 


OF  DOING  GOOD.  107 

as  they  are  seen  by  God,  it  would  doubtless  cover  us 
with  the  deepest  shame.  Though  we  are  taught  by 
the  Word  of  God  to  rest  our  hopes  of  heaven  upon 
Christ  alone,  yet  it  is  by  our  good  works  that  we  are 
to  assure  ourselves  and  others  that  we  possess  the 
faith  that  justifieth.  Our  blessed  Lord  and  Master 
is  to  be  the  great  pattern  by  which  we  are  to  live. 
He  went  about  doing  good  !  What  a  glorious  model! 
And  if  any  man  have  not  the  spirit  of  Christ,  he  is 
none  of  his.  Reader,  can  you  bear  the  test?  Can 
it  be  certified  of  you,  that  you  go  about  to  scatter 
blessings?  W'herever  you  go,  is  it  seen  and  felt  that 
you  are  like  the  Son  of  God?  If  not,  why  should  you 
flatter  yourself,  that  Christ  acknowledges  you  as  his? 
Or  dream  that  he,  at  last,  will  bid  you  welcome  as  a 
good  and  faithful  servant  ?  Doubtless,  before  the 
moral  power  of  the  church  can  be  fully  felt  upon 
the  world  ;  before  the  divinity  and  the  beauty  of 
the  religion  of  the  Cross,  can  be  seen  among  men, 
in  full  perfection,  there  must  be  a  great  advance  as 
respects  individual  Christian  action  in  all  the  walks 
of  life.  When  those  who  belong  to  Christ  shall 
truly  live  and  walk  like  Christ,  then  indeed  shall  the 
church  be  the  salt  of  the  earth,  and  the  light  of  the 
world. 

XV.  And  let  it  be  remembered  too,  that  among  all 
the  works  which  fill  up  the  course  of  our  mortal  lives, 
there  are  none  that  will  give  us  such  pleasure  when  we 
come  to  the  dying  hour,  as  the  works  of  self-denying 
love  to  which  both  the  teaching  and  example  of  our 


108       CHRIST'S  EXAMPLE  OF  DOING  GOOD. 

blessed  Master,  call  us.  We  shall  not  wish  to  build 
our  hopes  of  heaven  on  these,  as  the  meritorious 
ground  of  our  salvation.  We  shall  love  to  lean  on 
Christ  if  we  are  his,  and  own  that  we  are  saved  by 
grace.  But  in  the  recollection  that  in  our  life  and 
spirit,  we  have  been  like  our  blessed  Lord,  we  shall 
find  the  cheering  evidence  of  our  discipleship.  We 
shall  need  this  comfort  then.  0  yes,  reader,  when  in 
that  honest  hour,  your  many  sins  and  all  the  short- 
comings of  your  life  shall  crowd  upon  your  thoughts, 
and  you  fly  to  the  Saviour  of  sinners  as  your  only 
confidence  and  refuge,  it  will  afford  you  blessed 
encouragement  to  think  that  you  are  truly  his,  if  you 
are  able  to  remember  that  after  his  divine  example 
you  have  steadily  and  faithfully  endeavored,  in  the 
sphere  in  which  God  placed  you,  to  go  about  doing 
good! 


109 


CHAPTER  VIII. 


LOOKING  UNTO  JESUS,   THE  AUTHOR  AND   FINISHER 
OF    OUR   FAITH. 

I.  It  was  the  special  object  of  the  writer  of  the  Epistle 
to  the  Hebrews,  to  confirm  those  to  whom  he  wrote,  in 
the  Christian  faith.  For  this  purpose,  he  shows  by 
various  and  conclusive  arguments,  the  superiority  and 
preeminent  excellence  of  the  Gospel  method  of  salva- 
tion. By  way  of  encouraging  them  to  bear  with 
patience  the  persecutions  and  afflictions  to  which  they 
were  subjected  on  account  of  their  profession,  he  refers 
them  to  the  excellent  of  former  ages,  who  cheerfully 
suffered  all  manner  of  calamity,  while,  with  the  eye  of 
faith,  they  looked  forward  to  a  better  state,  and  had 
respect  unto  the  recompense  of  reward.  He  reminds 
them  of  the  thrilling  truth,  that  in  their  toilsome  and 
afflictive  course,  they  were  encompassed  with  a  cloud 
of  witnesses,  being  made  as  it  were  a  spectacle  to  God, 
angels  and  men;  that  by  this  thought  they  might  be 
prompted  to  lay  aside  every  weight,  and  the  sin  which 
did  so  easily  beset  them.  But  while  he  offers  these 
and  similar  incentives  to  Christian  perseverance,  he 
evidently  lays  greatest  stress  upon  the  influence  of  an 
habitual  contemplation  of  the  character  and  work  of 
Christ.    On  this  he  dwells  particularly;  as  if  he  would 


110  CONTEMPLATION  OF  CHRIST. 

have  them  feel,  that  while  they  should  derive  incite- 
ment from  subordinate  considerations,  they  must  ever 
look  for  their  mightiest  impulse  to  Jesus  the  great 
Captain  of  salvation. 

The  circumstances  of  the  early  disciples  were  in 
some  respects  peculiar;  their  trials  also  were  doubtless 
peculiar  in  some  degree;  but  since  the  elements  of 
human  nature,  and  the  legitimate  influence  of  the 
gospel,  are  every  where  the  same,  it  must  be  true,  that 
what  was  found  to  be  to  them  the  essential  means  of 
Christian  progress,  will  be  found  to  be  the  essential 
means  of  Christian  progress  to  believers  at  the  present 
day.  If  it  was  necessary,  in  order  to  sustain  their 
spiritual  growth,  that  they  should  have  an  eye  fixed 
steadily  on  Christ,  it  is  no  less  requisite  to  ours.  We 
may  rest  assured  that  we,  as  well  as  they,  shall  draw 
our  best  supplies  of  strength  to  prosecute  our  journey 
upward,  from  an  habitual  looking  unto  Him.  That 
we  may  aid  the  reader  in  this  matter,  we  will  refer  to 
some  particular  views  of  Christ,  with  which  especially 
the  mind  should  be  kept  constantly  familiar. 

II.  Look  unto  Jesus,  then,  in  his  self-devotion.  The 
first  great  lesson  which  the  Christian,  as  such,  has  to 
learn,  is  that  of  renouncing  selfish  interests,  subduing 
personal  desires,  and  becoming  thoroughly  subject  to 
the  Supreme  Will;  a  lesson,  than  which  none  is  more 
difficult  for  humanity  to  receive.  The  heart  naturally 
scorns  subjection;  it  proudly  spurns  restraint;  it  wishes 
to  be  guided  in  all  things  by  its  own  impulses  alone; 
in  short,    it   sets  up  a  claim  to  independence.     But 


CONTEMPLATION  OF  CHRIST.  Ill 

Christianity  recognizes  only  one  independent  mind  in 
all  the  universe  :  it  demands  that  the  wishes  of  this 
mind  shall  regulate  the  wishes  of  all  others;  that  the 
decisions  of  this  will  shall  be  the  universal  law.  Under 
this  system,  therefore,  self  must  be  crucified;  that  all 
the  finite  may  move  around  the  Infinite  in  harmony, 
subject  to  the  one  great  central  moral  power,  as  the 
planets  move  around  the  sun  in  obedience  to  the  gra- 
vitating energy.  If  any  man  will  come  after  me,  let 
him  deny  himself,  take  up  his  cross,  and  follow  me. 
Of  what  our  Lord  Jesus  Christ  demands  of  us  in  this 
respect,  He  has  himself  set  us  a  most  illustrious  example. 
If  it  be  a  sacrifice  to  yield  submission  to  the  perfect 
Will,  He  has  endured  the  sacrifice.  If  it  be  a  hardship 
to  practice  self-denial,  and  to  suffer  personal  privation, 
He  has  submitted  to  the  hardship.  He  voluntarily 
became  subject  to  the  Father,  and  consented  of  his 
own  self,  and  for  his  individual  advantage,  to  do  no- 
thing. He  laid  aside  the  crown  he  wore  in  heaven, 
put  off  the,  robes  of  majesty  in  which  he  sat  upon  the 
throne,  and  veiling  his  deity  in  human  weakness,  and 
suffering  all  the  necessary  sorrows  of  humanity,  through 
years  of  weariness  and  toil,  He  lived  only  for  the  work 
which  had  been  given  him  to  do. 

'  Cold  mountains,  and  the  midnight  air, 
Witnessed  the  fervor  of  thy  prayer  : 
The  desert  thy  temptations  knew; 
Thy  conflict,  and  thy  victory  too.' 

Unparalleled  self-sacrifice !  No  creature  in  the  uni- 
verse can  ever  equal  it;  for  no  creature  has  an  eternal 
throne  to  leave,  nor  a  boundless  dominion  to  resign, 


112  CONTEMPLATION  OF  CHRIST. 

nor  an  infinite  majesty  to  be  put  off,  nor  divine  perfec- 
tions to  be  obscured  in  flesh.  No  :  thou  mysterious 
Philanthropist!  Unequaled  thy  self-devotion  must  for- 
ever remain. 

The  utility  of  looking  unto  Jesus,  in  this  view,  is 
plain.  Called  as  you  are,  disciple,  if  you  would 
run  the  heavenward  race;  to  live  not  unto  yourself; 
to  bear  the  cross,  despise  the  shame,  and  be  cruci- 
fied unto  the  world,  you  need  just  such  incitement 
as  his  example  is  fitted  to  afford.  Without  it,  you 
might  often  be  weary  and  faint  in  your  mind.  But 
with  the  truth  fresh  in  memory,  that  even  Christ 
pleased  not  himself;  that  he  was  made  perfect  as  the 
Captain  of  salvation  through  suffering,  who  could 
shrink  from  offering  himself  a  willing  sacrifice  to  God, 
ready  to  do  or  bear  whatever  infinite  wisdom  may 
appoint?  The  faithful  soldier  would  be  ashamed  to 
blench  at  privations  which  his  leader  cheerfully  en- 
dured: and  can  the  Christian,  when  the  Redeemer, 
having  made  cheerfully  the  offering  of  himself,  inquires 
—  Are  ye  able  to  drink  of  the  cup  that  I  drink  of,  and 
to  be  baptized  with  the  baptism  that  I  am  baptized 
with — make  any  other  answer  than  that  made  by  the 
Apostles  — We  are  able?  Surely  every  one  must  feel 
that  it  is  enough  for  the  disciple  that  he  be  as  his 
master.  Yes,  Christian,  with  a  self-devoting  Saviour 
in  your  view,  you  can  hardly  fail  to  find  self-consecra- 
tion easy. 

III.  Look  unto  Jesus,  also,  in  his  benevolence  of 
heart.     As  it  is  your  first  Christian  duty,  to  be  in 


CONTEMPLATION  OF  CHRIST.  113 

subjection  to  the  Father  of  spirits,  and  in  self-renun- 
ciation, to  stand  ready  even  for  sacrifice  and  suffering 
in  obedience  to  his  will,  so  it  is  the  second,  to  be 
filled  with  love  to  fellow  beings,  and  intent  on  doing 
good.  The  piety  which  isolates  itself  in  the  cloister 
or  the  hermitage  is  necessarily  imperfect.  It  is  too 
much  occupied  with  self,  and  forgets  its  obligations 
to  the  world.  Go  work  to-day  in  my  vineyard:  it 
shuts  this  duty  out  of  sight,  and  indolently  wastes  its 
time  and  strength.  You  are  required,  as  shown  in  a 
former  chapter,  to  avail  yourself  of  all  opportunities 
and  means,  of  making  others  happier  and  better, 
under  the  influence  of  a  heart  warmed  with  a  real 
interest  in  their  welfare. 

But  in  exacting  of  you  such  a  service,  and  the 
exhibition  of  such  a  spirit,  Jesus  Christ  asks  only  that 
you  feel  as  He  has  ever  felt,  and  act  as  He  has  ever 
acted.  His  love  is  an  unfathomable  deep;  a  rich 
eternal  fountain.  It  has  flowed  like  a  refreshing 
river,  from  the  morning  of  creation  until  now;  it  will 
flow  on  while  the  ages  of  eternity  shall  roll.  It  was 
love,  that  led  to  the  mysterious  incarnation ;  that 
placed  him  in  the  form  of  a  servant  in  our  world. 
It  was  love,  that  prompted  him  to  heal  the  sick,  and 
raise  the  dead,  and  cleanse  the  leprous,  and  cast  out 
devils;  to  make  the  deaf  to  hear,  and  the  dumb  to 
speak.  It  was  love,  that  made  him  weep  with  com- 
passionate tenderness  over  the  devoted  city ;  that 
moved  him  to  pray  so  touchingly  for  those  that  per- 
secuted, and  spitefully  entreated  him;  that  led  him  at 
the  end  of  a  life  of  weary  labors,  to  the  final  act  by 


114  CONTEMPLATION  OF  CHRIST. 

which  he  broke  the  chains  that  held  a  world  in  bond- 
age unto  sin.  In  short,  He  is  himself  a  perfect 
exemplification  of  benevolence,  the  most  pure,  expan- 
sive and  unshrinking  that  can  possibly  be  conceived. 

What  then,  so  fit,  as  the  contemplation  of  that  holy 
flame  in  him,  which  nothing  could  extinguish,  to 
kindle  benevolent  love  within  your  breast.  Emotions 
are  easily  transmitted  from  mind  to  kindred  mind. 
You  can  hardly  hold  communion  with  benevolence, 
and  not  catch  its  noble  spirit.  You  will  find  it  diffi- 
cult to  dwell  on  the  works  of  love  which  Jesus  has 
performed,  without  being  filled  with  admiration  of  his 
goodness,  and  with  desire  in  conformity  to  his  exam- 
ple, to  be  occupied  in  doing  good.  If  a  selfish  heart 
reluctates,  you  may  find  here  a  power  that  can  compel 
it.  The  thought  of  the  Redeemer's  tears,  which  he 
wept  in  tenderness  for  other's  woes,  will  shame  selfish- 
ness to  silence,  and  draw  forth  the  purer  feelings  of 
the  soul;  and  thus  you  will  feel  the  love  of  Christ 
constraining  you  to  love.  Look  then  to  Jesus  in  his 
benevolent  affections. 

IV.  Look  unto  Jesus  too,  in  his  purity  of  charac- 
ter. It  is  made  your  duty  as  a  Christian,  to  cultivate 
all  excellence.  Whatsoever  things  are  true,  what- 
soever things  are  honest,  whatsoever  things  are 
just,  whatsoever  things  are  lovely,  whatsoever  things 
are  of  good  report;  if  there  be  any  virtue,  and  if 
there  be  any  praise,  think  on  these  things.  To  engraft 
true  excellence  upon  our  fallen  nature,  is  a  laborious 
task.      You   need   encouragement    and  stimulus,    in 


CONTEMPLATION  OF  CHRIST.  115 

the  attempt;  and  you  are  capable  of  being  roused  to 
zeal,  and  prompted  to  exertion,  by  the  contemplation 
of  moral  loveliness.  There  is  that  within  you  which 
can  feel  its  sweet  attraction.  As  when  you  observe  dis- 
tinguished learning,  it  excites  the  thirst  for  knowledge; 
as  the  sight  of  preemiment  talents  begets  the  desire 
for  self-improvement;  as  the  sound  of  the  trump  of 
fame,  when  it  blazons  worthy  deeds,  awakens  aspira- 
tion in  the  heart;  so  does  a  perception  of  the  beauty 
of  true  goodness,  tend  naturally  to  draw  the  soul  of  the 
believer  towards  it,  and  to  move  him  to  the  desire  and 
effort  to  attain  it  for  himself. 

But  in  Jesus  Christ,  is  centered  all  imaginable 
excellence.  He  is  fairer  than  the  sons  of  men.  He 
did  no  sin,  neither  was  guile  found  in  his  mouth;  but 
when  tempted,  he  triumphed,  and  returned,  in  the 
power  of  the  Spirit,  to  his  duty.  He  was  meek  and 
lowly  in  heart;  and  when  he  was  reviled,  he  reviled 
not  again.  His  sympathies  were  tender,  for  he  wept 
with  them  that  wept.  His  soul  was  calm  and  peace- 
ful, and  his  spirit  gentle  as  a  lamb.  In  the  discharge 
of  duty,  he  was  bold  and  dauntless  as  a  lion;  and 
feared  not  to  confront  and  rebuke  infuriated  enemies. 
No  blemish  in  short,  can  be  detected  in  his  character; 
and  no  virtue  can  be  conceired,  that  will  not  there  be 
found. 

What,  then,  must  be  the  appropriate  effect  of  keep- 
ing your  eye  habitually  fixed  on  his  spotless  purity  of 
character,  in  which  all  ideal  excellence  is  realized? 
Will  it  not  kindle  all  your  ardor  to  put  on  his  moral 
image?     Can  you  gaze  and  not '  admire  and  copy? 


116  CONTEMPLATION  OF  CHRIST. 

Will  you  be  able  to  survey  your  own  defects  in  such  a 
light,  and  not  desire  and  labor  to  remove  them?  It  is 
a  law  of  mind,  that  it  assimilates  in  feeling  and  in 
character,  to  the  objects  of  its  frequent  contemplation. 
You  will  find  it  to  be  so  in  this  case.  While  you  look 
unto  the  Saviour's  immaculate  perfection,  you  will  find 
yourself  drawn  towards  holiness,  by  a  mighty  and  pre- 
vailing influence. 

V.  Look  unto  Jesus  likewise,  in  his  vicarious  suf- 
fering for  sin.  The  Gospel  is  addressed  to  you,  in  com- 
mon with  others,  as  a  ruined  sinner.  It  assumes,  that 
the  curse  of  God's  violated  law  is  justly  resting  on  you, 
inasmuch  as  you  have  rejected  his  authority,  and  with- 
holden  from  him  your  affections,  and  given  up  yourself 
to  sin,  without  provocation  or  excuse.  It  takes  for 
granted,  that  you  can  do  nothing  to  repair  the  injury 
which  sin  has  done;  or  to  save  yourself  from  its  de- 
ranging and  consuming  power.  It  unfolds  to  you  the 
extent  of  its  ill  desert,  by  revealing  the  punishment 
awaiting  it  beyond  the  grave — a  world  of  dark  and 
hopeless  ruin,  where  the  worm  dieth  not,  and  the  fire 
is  not  quenched.  And  then  in  view  of  all  your  miseries 
and  liabilities,  it  offers  Jesus  Christ  as  a  propitiatory 
sacrifice,  giving  himself  freely  an  offering  for  sin,  that 
you  may  be  pardoned  and  restored.  It  exhibits  him  as 
bound  like  a  lamb  destined  for  the  altar,  a  voluntary 
victim.  It  bids  you  look  while  he  is  slain;  and  mark 
the  purple  stream  that  flows  from  his  open  wounds;  and 
listen  while  he  groans  beneath  a  world's  transgression. 
Yes!  it  bids  you  look,  and  trust,  and  live.     It  tells  you 


CONTEMPLATION  OF  CHRIST.  117 

there  is  a  ground  of  pardon  there;  that  you  may  go  to 
Calvary,  and  wash  all  your  sins  away ;  and  that  to  those 
who  resort  to  Christ,  there  is  no  more  condemnation. 
Now  though  you  may  be  a  Christian,  and  be  recog- 
nized by  God  as  his,  yet  you  are  not  wholly  free  from 
sin.  You  are  engaged  in  warfare  with  it,  and  it 
sometimes  gains  advantage.  Often,  it  may  be  very 
often,  you  feel  a  burdened  conscience.  You  are  op- 
pressed with  the  remembrance  of  your  former  sins, 
which  you  hope  are  now  forgiven,  and  you  find  suffi- 
cient evil  still  indwelling,  to  encumber  and  distress 
you.  Still,  therefore,  you  have  need  to  look  to  Jesus  as 
a  suffering  Saviour.  As  it  wTas  by  a  view  of  him  upon 
the  cross,  that  you  were  first  delivered  from  the  burden 
of  your  sin,  so  it  must  be  by  a  daily  repetition  of  the 
view,  that  your  conscience  must  be  cleansed,  and  your 
inward  peace  preserved,  through  all  the  way  to 
Heaven.  Never  will  you  find  it  either  safe  or  com- 
fortable to  lose  sight  of  Jesus  on  the  cross. 

VI.  Look  unto  Jesus  further,  in  his  glorified  con- 
dition. He  triumphed  when  he  fell  ;  baffling  the 
malice  of  his  enemies,  and  covering  them  with  shame. 
Death  could  not  hold  him  captive.  He  heaved  the 
iron  gate,  and  rose  in  glory.  As  the  reward  of  the 
work  he  had  accomplished,  he  was  exalted  to  the 
throne  of  power,  and  the  proclamation  sent  abroad, 
that  at  the  name  of  Jesus  every  knee  should  bow,  and 
every  tongue  confess. 

But  the  Redeemer's  triumph,  Christian,  was  an 
earnest  of  your  own;  a  pledge  that  the  strife  you  now 
10 


118  CONTEMPLATION  OF  CHRIST, 

are  waging,  shall  end  at  last  in  glory.  His  rising 
from  the  tomb,  effectually  destroyed  the  sting  of  death, 
and  made  sure  your  resurrection.  His  inauguration 
as  the  King  of  Zion,  secures  to  you  a  great  Protector, 
into  whose  hands  all  power  in  heaven  and  on  earth  is 
given. 

So  often  then  as  you  look  at  Him,  in  the  enjoyment 
of  his  honors  and  rewards,  you  will  feel  your  hopes 
revive,  your  fears  diminish,  your  courage  gather 
strength,  and  your  conviction,  that  your  interests  are 
secure,  grow  firm.  You  will  believe  assuredly,  that 
because  he  liveth,  you  shall  live  also;  and  that  having 
suffered  with  him,  you  shall  also  be  glorified  together. 
How  will  this  confidence,  and  these  bright  prospects, 
accelerate  and  cheer  your  Christian  race!  They  will 
bear  you  up,  when  encompassed  with  infirmity  and 
trials,  and  excite  you  on  to  victory.  Look  unto  Jesus 
in  his  exaltation  to  the  throne. 

VII.  Look  unto  Jesus,  finally,  in  the  fullness  of  his 
grace  as  Mediator.  When  he  ascended  up  on  high, 
to  resume  his  seat  on  the  right  hand  of  power,  he  did 
not  terminate  his  work  of  love  for  man.  He  entered 
into  the  heavenly  temple,  to  plead  the  offering  he  had 
made  once  for  all  on  earth;  and  to  perform  all  the 
duties  of  an  Intercessor.  He  received  gifts,  the  pur- 
chase of  his  death,  to  bestow  on  men;  and  faithful  to 
his  own,  he  began  to  communicate  to  them  freely 
from  the  riches  of  his  grace.  And  now,  in  the  media- 
torial office,  he  offers  himself  as  a  sympathizing  and 
efficient  advocate,  able  and  willing  to  save  all  that 


CONTEMPLATION  OF  CHRIST.  119 

come  unto  God  by  hira.  If  any  man  sin,  says  John, 
we  have  an  Advocate  with  the  Father,  Jesus  Christ 
the  righteous. 

When  you  look  at  your  own  infirmities  and  sins; 
when  you  consider  how  imperfect  are  your  holiest 
services,  and  how  much  of  evil  still  remains  within 
you;  and  then  remember  on  the  other  hand,  the  unsul- 
lied purity  and  awful  majesty  of  God,  and  the  strict- 
ness and  perfection  of  his  law;  you  feel  that  it  is  a 
fearful  thing  for  a  sinner  such  as  you  perceive  yourself 
to  be,  to  approach  his  glorious  throne;  you  can  not 
bear  the  glance  of  those  eyes  that  are  as  a  flame  of 
fire.  Yet  you  know  that  you  have  no  where  else  to 
go;  and  that  he  only  can  bless  and  give  you  peace; 
and  thus  you  are  dejected  and  distressed.  But  a  view 
of  Jesus  Christ  in  the  attitude  of  a  gracious  Mediator, 
dispels  at  once  your  fears.  He  rises  as  the  morning 
star  upon  your  soul.  You  see  that  you  may  come  with 
boldness,  to  the  throne  of  grace,  through  him.  You 
hear  him  say  to  you,  I  am  the  way.  Come  unto  me 
all  ye  that  labor  and  are  heavy  laden,  and  I  will  give 
you  rest.  You  come  with  humble  confidence,  and 
receive  of  his  fullness  a  full  supply  for  your  every 
want. 

If  then  you  would  have  free  access  to  the  heavenly 
throne;  if  you  would  find  God  a  God  of  love,  and  not 
a  consuming  fire;  if  you  would  receive  encouragement 
and  grace  in  time  of  need;  look  daily  unto  Jesus  in 
the  gracious  Mediatorship,  which  for  your  benefit  he 
holds  perpetually  in  heaven. 


120  CONTEMPLATION  OF  CHRIST. 

VIII.  Such  then,  Christian  reader,  are  some  of  the 
particular  views,  which  you  will  find  it  profitable 
habitually  to  take  of  Jesus.  You  have  the  Christian 
race  before  you.  You  have  learned  by  experience 
something  of  its  duties  and  its  trials.  You  are 
anxious  to  run  it  swiftly,  and  not  at  a  lingering,  tardy 
pace.  And  you  need  all  the  incitement,  the  ardor, 
and  the  encouragement,  which  can  be  drawn  from  an 
obedience  to  the  Apostolic  exhortation.  Faithfully 
endeavor,  then,  to  look  unto  Jesus  in  his  self-devotion, 
and  learn  thus  to  say, 

1  I  give  each  mortal  interest  up, 
And  make  my  God  my  all.' 

Look  unto  Him  in  his  benevolence  of  heart,  and 
learn  to  be  an  angel  of  mercy  to  a  dying  world.  Look 
unto  Him  in  his  purity  of  character,  and  learn  to  let 
your  light  so  shine,  that  men  may  see  in  you  his  image, 
and  glorify  your  heavenly  Father.  Look  unto  Him  in 
his  suffering  for  sin,  and  feel  the  burden  of  your  sins 
removed  by  faith.  Look  unto  Him  in  his  glorified 
estate,  and  see  the  reward  of  obedience  and  self- 
sacrifice,  and  anticipate  the  time  when  you  shall  sit 
down  with  him  in  his  kingdom.  Look  unto  Him, 
lastly,  as  he  pleads  above,  and  remember  that  you 
are  come  unto  Mount  Zion,  the  city  of  the  living  God, 
the  heavenly  Jerusalem,  to  the  general  assembly  and 
church  of  the  first-born,  and  to  the  blood  of  sprinkling, 
that  speaketh  better  things  than  that  of  Abel. 

Do  this,  and  you  may  run  with  patience,  the  race 


CONTEMPLATION  OF  CHRIST. 


121 


set  before  you.  Nothing  will  have  power  to  cast  you 
down;  nothing  will  effectually  hinder  you,  or  divert 
you  from  your  way.  Do  it,  and  you  will  make  the 
happier  and  better  progress;  your  strength  will  be 
renewed;  your  zeal  when  feeble,  will  be  enkindled 
into  ardor;  and  instead  of  turning  back  unto  perdition, 
you  will  hold  on  your  course,  unto  the  day  of  Christ. 


' 


122 


CHAPTER  IX. 


KNOW  YE   NOT,    THAT  THE  SPIRIT  OF   GOD   DWELL- 
ETH    IN   YOU? 

I.  The  ministration  of  the  Spirit  is  a  fundamental 
truth  of  revelation.  In  other  words,  it  is  one  of  the 
great  facts,  essential  for  mankind  to  know,  yet  beyond 
the  power  of  reason  to  discover,  which  it  has  pleased 
the  God  of  grace  to  make  known  to  us,  on  the  author- 
ity of  his  own  explicit  testimony. 

It  is  also  preeminently  characteristic  of  the  Christian 
dispensation.  The  Divine  Spirit  was  indeed  from  the 
beginning,  the  author  of  holiness  among  men.  But  so 
much  more  restricted  were  his  operations,  and  so  much 
less  conspicuous  their  fruits,  under  the  old,  than  under 
the  new  economy,  that  it  was  not  until  the  introduc- 
tion of  the  latter,  that  he  was  formally  announced  to 
men,  as  a  Divine  Agent  charged  with  a  special  minis- 
try on  earth;  and  that  the  design  of  his  mission,  and 
the  nature  of  his  work,  were  fully  unfolded  to  the 
world. 

He  was  first  promised  by  the  Saviour,  as  the  Com- 
forter of  his  disciples;  to  supply  to  them  the  want  of 
his  personal  encouragement  and  counsel.     And  I,  said 


INDWELLING  OF  THE  SPIRIT.  123 

he,  will  pray  the  Father,  and  he  shall  give  you  another 
Comforter,  that  he  may  abide  with  you  for  ever;  even 
the  Spirit  of  Truth;  whom  the  world  can  not  receive, 
because  it  seeth  him  not,  neither  knoweth  him.  But 
ye  know  him,  for  he  dwelleth  with  you,  and  shall  be 
in  you. 

Afterward  it  was  still  further  explained,  that  he 
had  a  work  to  perform  for  the  world,  as  well  as  for 
the  Church.  When  he  is  come,  he  will  reprove,  or 
convince,  the  world  of  sin,  of  righteousness,  and  of 
judgment.  Of  the  sin  of  unbelief  on  the  divinely 
appointed  Saviour;  of  righteousness,  or  justification 
through  his  atoning  blood;  and  of  judgment  awaiting 
those  that  reject  salvation  by  the  Gospel. 

The  nature  of  his  work  in  all  its  aspects,  is  yet 
more  fully  exhibited,  in  the  Acts  and  the  writings  of 
the  Apostles.  The  substance  of  their  teaching  on  the 
subject  is,  that  under  the  Christian  dispensation,  the 
Holy  Spirit  is  on  a  permanent  mission  to  mankind; 
that  on  the  unregenerate,  his  influences  are  employed 
to  the  end  that  they  may  be  convinced  of  sin,  and 
renewed  in  heart  ;  and  that  in  the  regenerate,  he 
resides  to  quicken,  to  comfort,  and  to  sanctify,  that 
they  may  abound  in  heavenly  graces,  and  become  meet 
for  the  heavenly  world. 

The  right  understanding  of  this  latter  truth,  the 
indwelling  of  the  Spirit  in  the  saints,  is  intimately 
connected  with  spiritual  improvement.  If  misunder- 
stood, it  leads  to  serious  practical  mistakes;  if  rightly 
apprehended,   it    ministers   strength   and  courage  to 


124  INDWELLING  OF  THE  SPIRIT. 

believers.     These  are  sufficient  reasons  for  instituting 
an  inquiry  into  its  nature  and  design. 

II.  Perhaps  the  most  common  error,  respecting  the 
presence  and  ministry  of  the  Spirit  of  God  in  the  souls 
of  true  believers,  is  that  of  supposing  his  influence  to 
be  a  matter  of  distinct  and  immediate  consciousness. 
There  are  those  who  have  adopted  this  opinion,  and 
who  hold  it  with  tenacity.  Their  arguments  in  its 
support,  are  drawn  first,  from  those  passages  of  Scrip- 
ture in  which  specific  states  of  mind  are  referred  to 
the  Spirit's  agency,  and  then,  from  the  experience  of 
such  as  claim  to  be  the  conscious  subjects  of  his  power. 
When,  for  example,  it  is  said,  that  the  love  of  God  is 
shed  abroad  in  the  hearts  of  Christians  by  the  Spirit; 
that  the  Spirit  beareth  witness  with  their  spirit;  that 
they  are  strengthened  with  might  by  the  Spirit;  that 
they  are  filled  with  the  Spirit,  led  by  the  Spirit,  and 
have  the  earnest  of  the  Spirit;  it  is  inferred  that  the 
production  of  such  effects  within  the  soul,  by  a  cause 
acting  on  it  from  without,  must  of  necessity,  be  recog- 
nized as  something  distinct  from  its  own  proper  ope- 
rations. And  when,  in  addition  to  this  inferential 
proof,  many  individuals  of  unquestioned  piety,  affirm 
that  they  do  consciously  experience  the  impulses  or 
impressions  of  the  Spirit,  producing  phenomena  of 
thought  and  feeling  altogether  unlike  the  natural 
products  of  their  own  unaided  minds,  it  is  thought 
that  the  proof  is  conclusive  on  the  point. 

Now  it  will  be  admitted,  that  there  is  not  a  single 


INDWELLING  OF  THE  SPIRIT.  125 

passage  in  the  Bible,  in  which  it  is  directly  and  ex- 
plicitly affirmed,  that  the  mind  can  take  cognizance 
directly  of  the  Spirit's  operations.  The  Scriptures 
only  teach,  as  in  the  texts  which  have  been  quoted, 
that  the  Spirit  is  actually  present  with  the  mind,  exerts 
an  influence  upon  it,  and  thus  originates  certain  states 
of  the  affections  and  the  will.  What,  then,  are  the 
states  which  are  thus  produced?  Are  they  not  states 
of  love,  of  filial  feeling,  of  faith  in  God,  and  of  lively 
hope?  And  are  not  love,  and  filial  feeling,  and  faith, 
and  hope,  the  mind's  own  exercises  and  affections? 
May  not  the  Holy  Spirit  induce  these  exercises  and 
affections,  without  any  consciousness  to  the  subject,  of 
a  foreign  influence  acting  on  him?  How  is  it  in  other 
cases?  Are  we  always  sensible  of  the  influence  of 
causes,  which  give  rise  to  particular  states  of  mind? 
This  will  not  be  maintained.  We  often  find  our  minds 
in  a  particular  state,  for  which  we  can  perceive  no 
cause.  It  is  therefore  possible  that  the  Divine  Spirit 
should  produce  particular  states  of  feeling,  and  leave 
the  cause  in  like  manner  unperceived.  If  this  is  so,  the 
texts  which  speak  of  him  as  the  author  of  holy  exer- 
cises in  the  soul,  by  no  means  justify  the  conclusion, 
that  his  agency  must  be  distinctly  felt. 

Nor  is  the  alleged  testimony  of  experience  more 
conclusive.  If  there  are  those  who  have  evidently 
been  subjects  of  the  Spirit's  influence,  who  claim  to 
have  been  distinctly  conscious  of  it  at  the  time,  there 
are  equal  or  greater  numbers,  who  have  as  evidently 
felt  his  power,  who  disclaim  any  such  consciousness 
altogether.     Taking  into  view  this  fact,  and  reflecting 


126  INDWELLING  OF  THE  SPIRIT. 

on  the  ease  with  which  we  may  mistake  in  relation  to 
what  transpires  within  us,  this  evidence  will  not  be 
thought  wTorth  urging. 

All  the  light,  therefore,  in  respect  to  the  nature  of 
the  Holy  Spirit's  influence  on  the  soul,  is  that  afforded 
by  the  word  of  God;  and  that  does  not  sanction  the 
idea  of  a  conscious  impulse,  or  impression,  on  the 
mind.  On  the  contrary,  wre  are  ready  to  affirm,  it 
positively  instructs  us  that  the  mode  in  which  it 
operates  is  beyond  our  observation.  Thus  when  the 
Saviour  instructed  Nicodemus,  he  taught  him  that 
nothing  save  the  fruits  of  the  Spirit's  agency,  could 
be  perceived  by  man.  And  universally,  it  refers  us  to 
the  graces  of  the  Spirit,  and  not  to  any  consciousness 
of  his  presence,  or  his  power,  as  the  evidences  of 
piety. 

We  may  say  then,  of  the  nature  of  the  indwelling 
of  the  Holy  Ghost,  that  it  is  an  abiding,  unconscious, 
but  efficient  influence  in  the  soul,  producing  results 
of  the  highest  moment  in  respect  to  its  spiritual 
condition. 

III.  We  learn,  from  our  Saviour's  explanation  of 
the  design  of  the  Spirit's  coming,  in  relation  to  the 
church,  that  there  were  two  distinct  objects  to  be 
answered;  the  one  special  and  temporary,  the  other 
general  and  permanent.  The  first  object,  was  that 
of  enabling  the  disciples  to  call  to  mind  the  instruc- 
tions of  their  Master,  to  comprehend  them  fully,  to 
record  them  faithfully  for  the  benefit  of  after  ages, 
and  to  work  miracles  and  speak  with  tongues,  in  con- 


INDWELLING  OF  THE  SPIRIT.  127 

firmation  of  their  divine  commission,  and  in  aid  of 
their  single-handed  efforts  to  introduce  the  Gospel 
to  the  world.  The  agency  of  the  Holy  Ghost,  in 
reference  to  the  attainment  of  these  ends,  was  con- 
fined to  the  primitive  age,  and  does  not  claim  our 
particular  attention,  in  connection  with  the  present 
subject. 

It  is  with  the  other  object  of  the  Spirit's  mission3 
with  the  design  of  his  coming  in  relation  to  all  the 
church,  in  all  ages,  that  we  are  especially  concerned. 
This  was,  if  we  state  it  briefly,  to  secure  the  pro- 
gressive sanctification  and  moral  training  of  believers; 
to  lead  them  onward  toward  the  estate  of  perfect  ones 
in  Christ.  It  is  for  this  purpose,  Christian,  that  the 
Spirit  of  God  dwelleth  in  you.  As  he  is  sent  to  the 
unregenerate  world,  to  bring  about  the  commencement 
of  holiness  in  their  hearts,  he  is  sent  to  you,  and  abides 
with  you,  to  carry  you  on  from  grace  to  grace,  to  the 
perfect  holiness  of  heaven. 

It  will  be  well  to  look  at  this  design,  in  some  of  its 
details;  that  views  as  clear  and  definite  as  possible 
may  be  attained. 

IV.  First,  then,  it  is  the  office  of  the  Divine  Spirit, 
to  enlighten  the  understandings  of  believers,  in  respect 
to  spiritual  truth.  The  natural  man  receiveth  not  the 
things  of  the  Spirit,  neither  can  he  know  them,  be- 
cause they  are  spiritually  discerned.  All  experience, 
confirms  this  testimony.  There  is  a  strange  in- 
aptitude in  fallen  man,  to  the  apprehension  of  the 
things   of  God.      Whether   it   he  that  sin   impairs 


128  indwelling  of  the  spirit. 

the  power  of  spiritual  perception,  or  whether  the 
difficulty  arises  from  an  aversion  to  fixing  the  atten- 
tion on  such  objects,  or  whether  the  two  causes 
operate  together,  it  is  not  important  to  inquire. 
The  fact,  must  force  itself  on  every  serious  observer, 
enabling  him  to  see  the  propriety  of  what  God's 
word  asserts  of  mankind  by  nature,  that  they  are  in  a 
state  of  darkness,  and  that  they  love  the  darkness, 
rather  than  the  light. 

But  when  men  heartily  receive  the  Gospel,  and  are 
born  of  the  Holy  Spirit,  a  divine  illumination  scatters 
the  deep  shadows  that  overhung  the  soul.  Ye  were 
sometime  in  darkness,  but  now  are  ye  light  in  the 
Lord.  The  god  of  this  world  hath  blinded  the  minds 
of  them  that  believe  not,  lest  the  light  of  the  glorious 
Gospel  of  Christ  should  shine  into  them.  For  God, 
who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Jesus 
Christ.     Such  is  the  contrast  which  results. 

But  the  light  which  illuminates  the  saints,  is  not 
poured  around  them  at  the  first,  with  mid-day  bright- 
ness. It  begins  like  the  rising  dawn,  to  grow  brighter 
and  brighter;  unto  the  perfect  day.  As  therefore 
they  owe  it  to  the  Spirit,  that  the  day  has  dawned, 
and  the  day  star  arisen  in  their  hearts,  so  they  must 
be  indebted  to  him,  for  the  perfection  of  what  is  thus 
begun.  When  the  Spirit  of  truth  is  come,  says 
Christ,  He  shall  guide  you  into  all  truth.  Paul  prays 
for  the  Ephesians,  that  God  would  give  unto  them,  the 
spirit  of  wisdom  and  revelation,  in  the  knowledge 


INDWELLING  OF  THE  SPIRIT.  129 

of  Him.  That  the  eyes  of  their  understanding  being 
enlightened,  they  might  know  what  was  the  hope  of 
their  calling,  and  what  the  riches  of  the  glory  of  his 
inheritance  in  the  saints.  For  the  Colossians,  he  sup- 
plicates in  similar  language,  that  they  may  be  filled 
with  the  knowledge  of  the  Divine  will,  in  all  wisdom 
and  spiritual  understanding.  It  is  fit,  therefore,  that 
we  address  our  praises  to  the  Spirit,  as  the  best  of  all 
teachers,  in  respect  to  the  things  of  God. 

1  Enlightened  by  thine  heavenly  ray, 
Our  shades  and  darkness,  turn  to  day, 
Thine  inward  teachings,  make  us  know, 
Our  danger,  and  our  refuge  too.' 

V.  It  is  another  office  of  the  Spirit  of  God,  in  his 
indwelling  with  believers,  to  invigorate  and  to  sus- 
tain their  moral  energies.  To  fight  the  good  fight 
of  faith,  in  opposition  to  the  powers  of  earth  and  hell, 
is  a  work  to  which  the  strength  and  courage  of  those 
who  are  as  yet  holy  but  in  part,  is  very  far  from  being 
equal.  Like  the  disciples,  who  forsook  their  Master 
in  the  hour  of  darkness  and  of  conflict,  they  would 
all  prove  recreant  and  faithless,  if  unaided  from  above. 
But  when,  through  the  malice  of  their  foes,  they  are 
oppressed  and  exceeding  sorrowful,  like  their  Lord 
when  in  the  garden,  though  they  may  not  believe 
that  angels -will  appear  to  strengthen  them,  they  are 
authorized  to  expect,  that  by  the  aid  of  the  Spirit, 
divine  strength,  will  be  made  perfect  in  their  weak- 
ness. Never  after  the  descent  of  the  Holy  Ghost  upon 
them,  did  the  first  disciples  betray  their  Master's  cause 

11 


130  INDWELLING  OF  THE  SPIRIT. 

They  plead  it  before  those  who  were  guilty  of  his 
blood;  and  before  kings  and  princes,  they  feared  not 
to  defend  it;  and  his  influences,  still  produce  essen- 
tially the  same  results  in  this  respect.  To  be  full  of 
the  Holy  Ghost,  is  now  as  much  as  ever,  to  be  tho- 
roughly furnished  unto  all  good  works. 

Hence,  it  is  insisted  on  as  a  Christian  duty,  to  be 
strong  in  the  Lord,  and  in  the  power  of  his  might; 
that  is,  by  the  power  which  through  his  Spirit 
he  bestows.  The  prayer  is  offered  for  the  saints  at 
Ephesus  that  God  would  grant  them,  according  to  the 
riches  of  his  glory,  to  be  strengthened  with  might  by 
his  Spirit,  in  the  inner  man.  Thus  to  strengthen  those 
with  whom  He  dwells,  is  then  a  part  of  the  Spirit's 
work.  He  accomplishes  it  by  that  discovery  of  the 
truth  to  the  understanding,  which  has  been  noticed, 
and  which  supplies  the  power  of  the  most  weighty 
motives;  and  also  it  is  probable,  by  direct  and  imme- 
diate influences,  which  are  wholly  incomprehensible 
to  us.  It  is  his  gifts  in  this  capacity  especially,  which 
are  called  in  the  Scriptures,  the  consolations  of  the 
Spirit. 

VI.  It  is  still  another  part  of  the  Holy  Spirit's  office, 
to  elevate  and  purify  the  affections  of  the  soul,  and 
originate  holy  dispositions  and  desires.  This  is  taught 
us,  in  the  very  numerous  texts,  which  ascribe  to  his 
agency  the  sanctification  and  moral  excellencies  of  the 
renewed.  They  are  said  to  be  led  by  the  Spirit,  in 
opposition  to  being  under  the  influence  of  the  flesh; 
that  is,  to  have  their  minds  drawn  from  inferior  up  to 


INDWELLING  OF  THE  SPIRIT.  131 

spiritual  things;  to  be  washed  and  sanctified  and 
justified,  by  the  Spirit  of  our  God;  and  to  be  advanced 
from  one  degree  of  glory  to  another,  by  the  Spirit. 
Their  love,  joy,  peace,  long  suffering,  gentleness, 
goodness,  faith,  meekness,  temperance  and  truth,  are 
all  ascribed  to  the  Spirit's  influence.  We  express 
therefore  only  the  literal  truth,  when  we  say  that  from 
him  all  right  thoughts  and  good  desires  proceed.  By  his 
gentle  and  yet  efficient  power,  the  mind  is  borne  away 
from  vain  delights,  to  holy  and  exalted  meditations; 
it  is  emptied  of  malicious,  selfish  and  impure  affec- 
tions, and  filled  with  emotions  kindred  to  those  which 
spotless  angels  feel;  it  is  withdrawn  from  earthly 
objects  of  desire,  to  seek  with  an  absorbing  interest, 
the  things  that  are  above.  Thus,  by  slow  degrees,  the 
soul  that  was  cast  down,  disordered,  and  in  ruins,  is 
made  to  rise  again  into  the  image  of  its  Maker,  and 
to  become  fitted  for  action  and  enjoyment  in  his 
kingdom. 

VII.  It  only  remains  to  say  that  the  Holy  Ghost 
dwells  in  the  hearts  of  all  the  disciples  of  the  Saviour, 
to  give  them  free  access  to  God.  The  way  for  their 
approach,  was  opened  by  the  dying  blood  of  Jesus. 
He  entitles  them  to  be  the  sons  of  God,  and  acts  for 
them  as  Mediator.  But  it  is  the  Spirit,  that  inspires 
them  with  a  filial  disposition,  and  leads  them  to  say, 
Abba,  Father.  It  is  He  that  bears  witness,  that  they 
are  the  children  of  God.  It  is  He  that  maketh  inter- 
cession for  them,  with  groanings  which  can  not  be 
uttered.   He  enables  them  to  appropriate  the  promises, 


132  INDWELLING  OF  THE  SPIRIT. 

to  apprehend  the  things  that  are  unseen,  to  rise,  on 
the  wings  of  faith  and  love,  to  acts  of  sweet  and 
acceptable  devotion.  Were  it  not  that  the  Spirit 
helpeth  their  infirmities,  they  could  never  attain  to 
fellowship  with  a  God  of  pure  and  glorious  majesty. 
But  by  his  aid,  they  come  with  confidence,  and  have 
fellowship  with  the  Father  and  the  Son.  For  this 
therefore  was  He  commissioned,  in  the  divine  econo- 
my, to  abide  in  the  hearts  of  as  many  as  believe. 

Such  are  the  principal  particulars,  included  in  the 
general  design  of  the  indwelling  of  the  Holy  Ghost. 
How  interesting,  how  gracious  a  design!  What  a 
proof  of  God's  immeasurable  love  !  With  what 
truth,  did  the  Redeemer  say  to  his  desponding  fol- 
lowers, it  is  good  for  you  that  I  go  away;  since  He 
went  away,  to  send  an  agent  far  better  adapted  to  the 
wants  of  his  people  here  below,  than  his  own  per- 
sonal presence  could  have  been. 

VIII.  The  practical  bearing  of  these  truths  is  plain. 
Does  the  Spirit  of  the  living  God  indeed  dwell  in 
you,  Christian  reader,  for  such  purposes  as  those 
which  have  been  described?  What  gratitude  ought 
it  to  awaken ! 

'  Unworthy  dwelling!     Glorious  Guest!' 

with  what  propriety  may  you  exclaim !  If  you  seriously 
reflect  upon  the  nature,  design,  and  value  of  this  gift  of 
God,  your  mouth  must,  it  would  seem,  be  filled  with 
praise.  When  you  perceive  the  clouds  of  sin  to  roll 
away,  and  the  light  of  truth  to  break  in  upon  your 


INDWELLING  OF  THE  SPIRIT.  133 

darkened  understanding;  when  you  feel  your  weakness 
changed  to  strength,  and  your  fear  to  holy  resolution; 
when  you  find  your  grovelling  thoughts,  turned  upward 
to  things  sacred,  and  your  soul  filled  with  heavenly 
aspirations;  and  finally,  when  you  feel  yourself  em- 
boldened to  approach  your  heavenly  Father  as  a  child, 
and  experience  the  pure  delights  of  reciprocal  affec- 
tion, remember  that  you  owe  it  all  to  the  presence 
of  that  blessed  Comforter,  who  is  the  richest  of  the 
gifts  which  the  Redeemer  purchased  for  you.  Let 
your  heart  be  filled  with  thankfulness,  that  such  rich 
provision  hath  been  made,  for  all  your  spiritual 
necessities. 

IX.  And  what  encouragement,  is  the  truth  that  the 
Holy  Spirit  dwells  within  you,  with  a  design  so 
gracious,  fitted  to  afford!  With  his  presence  in  your 
soul,  you  can  never  be  left  in  impenetrable  gloom; 
you  can  never  be  wholly  overcome,  or  be  given  over 
to  despair;  you  can  not  strive  against  the  corruptions 
of  your  heart,  and  gain  no  victories;  you  can  not  be 
utterly  estranged  from  God,  and  lose  wholly  the  relish 
of  his  love.  He  hath  taken  up  his  abode  within  you, 
that  the  work  He  has  begun,  may  be  carried  on  unto 
the  day  of  Christ.  Let  this  be  your  ground  of  con- 
fidence. Let  it  sustain  your  sometimes  fainting  heart, 
and  urge  you  on,  till  the  struggle  shall  be  ended. 

The  thought  of  the  indwelling  Spirit  should  lead 
you  also  to  the  utmost  circumspection.  What  a 
chastening  influence,  should  it  habitually  throw  over 
yon!     You  would  most  anxiously  observe  the  rules 


134  INDWELLING  OF  THE  SPIRIT. 

of  strict  decorum,  if  a  distinguished  guest  were  in 
your  house:  and  shall  it  not  excite  to  equal  watch- 
fulness, that  a  guest  from  Heaven  is  in  your  soul? 
0  be  ever  on  your  guard  that  you  do  nothing  to  offend 
him.  Let  no  thoughts,  or  feelings,  or  desires,  have 
place  within  your  heart,  that  will  be  displeasing  unto 
him  that  dwelleth  there.  How  flagrant  were  the 
wickedness,  of  introducing  into  the  place  where  He 
condescendeth  to  abide,  unholy  thoughts,  and  stormy 
passions,  and  low  and  earthly  wishes!  Be  watchful, 
lest  you  should  in  any  wise  commit  it;  lest  you  should 
grieve  the  Holy  Spirit  of  God,  whereby  you  are  sealed 
unto  the  day  of  redemption. 


135 


CHAPTER  X. 


THEY  THAT  ARE  AFTER  THE  SPIRIT,  DO  MIND  THE 
THINGS  OF    THE  SPIRIT. 

I.  When  we  conceive  of  a  holy  angel,  a  pure  and 
perfect  spirit,  we  always  imagine  him  employing  his 
high  powers  on  subjects  adapted  to  their  nature,  and 
worthy  to  engage  them.  We  think  of  him  as  tasking 
his  intellect  in  the  pursuit  of  universal  truth,  as  admir- 
ing divine  wisdom  in  its  manifold  displays,  as  feasting 
his  imagination  upon  perfect  beauty,  and  as  centering 
his  intense  affections  upon  infinite  moral  excellence. 
We  could  not  suppose  such  a  being,  even  for  a 
moment,  occupied  with  a  grovelling  thought,  emotion, 
or  desire,  without  feeling  him  to  be  no  longer  what  he 
was,  and  saying  concerning  him  in  sorrow — How  art 
thou  fallen,  0  Lucifer,  son  of  the  morning ! 

But  man,  in  his  higher  nature,  possesses,  it  is  pro- 
bable, the  same  faculties  essentially  as  the  more  exalt- 
ed intelligences  of  heaven.  He  has  reason,  imagina- 
tion, memory,  affections,  and  a  will ;  and  is  able, 
therefore,  to  discover  truth  by  intuition,  and  by  study; 
to  combine  elements,  and  originate  new  forms  of 
thought;  to  hold  communion  with  the  past,  and  to 
feel  the  attraction  of  what  is  excellent;  and  all  these 


136  BEING  SPIRITUALLY  MINDED. 

according  to  his  pleasure.  It  would  seem  then  no  less 
natural,  to  associate  with  the  conception  of  the  human 
soul,  the  idea  of  whatever  is  noble  in  aspiration,  affec- 
tion, and  pursuit.  It  is  true,  the  soul  is  connected  with  a 
body,  which  modifies,  and  probably  limits,  in  some  de- 
gree, its  operations.  But  this  does  not  change  its  nature; 
and  should  not,  therefore,  change,  but  only  moderate, 
the  expectations  which  might  be  formed  respecting  it. 
An  impartial  observer  might  still  expect  to  find  its 
bent  the  same,  while  he  would  readily  make  suitable 
allowance  for  the  unfavorableness  of  its  position. 

II.  But  how  does  the  condition  of  the  soul  of  man, 
as  it  is  learned  from  actual  observation,  accord  with 
what  one  might  thus  be  led  to  presume  respecting  it 
beforehand?  What  is  the  state  in  which  it  is  always 
found,  unless  it  has  been  the  subject  of  an  inward # 
renovation?  We  must  admit  the  truth,  humiliating  as 
it  is,  that  they  who  are  after  the  flesh,  do  mind  the 
things  of  the  flesh.  Instead  of  finding  the  body  the 
mere  instrument  of  the  mind,  we  find  it  bringing  the 
mind  into  captivity  to  its  own  desires,  and  engaging 
it  in  exclusive  devotion  to  the  things  of  sense.  It 
seems  as  natural  and  spontaneous  in  men,  to  concern 
themselves  about  sensible  good — the  good  which 
belongs  only  to  the  present  state  of  being,  and  to 
neglect  that  which  is  spiritual,  and  relates  to  the 
unseen  world,  as  it  does  to  eat,  or  drink,  or  breathe. 

Now  the  religion  of  the  Gospel  is  a  spiritual  religion. 
Its  design,  and  proper  influence  is,  to  bring  back  the 
soul  to  such  feelings,  thoughts,  and  aims,  as  are  appro- 


BEING  SPIRITUALLY  MINDED.  137 

priate  to  its  rational  and  immortal  nature;  and  with- 
drawing it  from  sense,  and  making  it  subject  to  the 
guidance  of  the  Spirit  of  God,  to  fix  it,  with  deep  and 
steady  interest  upon  spiritual  things.  They  that  are 
after  the  Spirit,  do  mind  the  things  of  the  Spirit.  Just 
in  proportion  as  the  grace  of  the  Gospel  has  done  its 
proper  work  in  the  Christian's  heart,  wilt  be  his  spirit- 
uality; and  just  in  proportion  as  he  wishes  to  be 
spiritual,  should  he  vigorously  endeavor  to  familiarize 
his  mind  with  spiritual  subjects. 

The  range  of  subjects  to  which  we  may  properly 
apply  this  epithet,  is  very  wide,  affording  the  most 
interesting  and  various  materials  for  study  and  reflec- 
tion. The  spiritual  mind  need  not,  therefore,  be  a 
narrow  mind.  Its  views  may  be  enlarged,  its  concep- 
tions clear,  its  spirit  independent,  and  its  temper  liberal 
and  candid.  Indeed  it  will  actually  be  found,  that 
they  who  mind  the  things  of  the  Spirit  most,  will  be 
most  distinguished  for  these  and  other  excellencies. 

III.  But  however  extensive  the  fields  of  thought, 
which  the  things  of  the  Spirit  open  to  the  mind;  when 
particularly  considered,  they  all  relate  to  a  few  general 
subjects,  which  we  may  easily  review.  Of  these,  the 
first,  both  in  order  and  importance,  is  God,  in  his 
being,  attributes  and  claims.  There  are  certain  things 
concerning  God,  which  can  not  properly  be  considered 
as  spiritual  things;  inasmuch  as  they  may  be,  and 
often  are,  apprehended  by  the  natural  understanding, 
without  any  illumination  by  the  Spirit.  It  may  be 
proved,  for  instance,  to  the  natural  mind)  that  God 


138  BEING  SPIRITUALLY  MINDED. 

exists,  and  that  He  possesses  infinite  wisdom,  and 
almighty  power.  It  may  be  rendered  probable  to  such 
a  mind,  that  he  exercises  a  providence  over  the  world, 
and  even  that  he  maintains  a  government  over  the 
human  race.  But  the  conviction  which  is  produced 
in  these  and  similar  cases,  is  but  a  result  of  sensible 
evidence,  addressed  to  the  understanding.  It  is  a  mere 
assent  to  a  proposition,  and  not  an  inward  realization 
of  a  truth;  and  has  nothing  in  it,  therefore,  of  a 
spiritual  nature. 

But  the  spiritual  mind  goes  far  beyond  these  vague 
intellectual  generalities.  While  it  diligently  learns 
whatever  nature,  revelation  and  reason  are  able  sepa- 
rately or  unitedly  to  teach,  and  thus  obtains  a  convic- 
tion of'the  understanding  that  these  is  a  God,  possessing 
not  only  all  natural  perfections,  but  all  moral  excellence 
likewise,  it  also  seeks  and  finds  the  inward  illumination 
of  the  Spirit,  and  thus  obtains  a  spiritual  discernment. 
It  realizes  God.  It  feels  the  glory  of  his  attributes.  It 
lives  and  moves  and  has  its  being,  in  the  light  of  his 
perfections,  and  amid  the  beauties  of  his  excellence. 
It  perceives  his  relation  to  the  universe,  as  the  Author 
of  all  being,  and  the  Fountain  of  all  good.  It  acqui- 
esces in  the  justice  of  his  claims,  delights  in  his 
supreme  dominion,  regards  all  earthly  and  created 
good  as  nothing  in  comparison  with  what  is  found  in 
him,  and  sees  clearly,  and  certainly,  and  with  unbound- 
ed satisfaction,  that  He  is  all  in  all. 

We  do  not  say,  that  every  Christian  has  attained  to 
all  that  is  here  described.  There  are  doubtless  babes 
in  Christ,  all  of  whose  views  are  exceedingly  imperfect, 


BEING  SPIRITUALLY  MINDED.  139 

while  their  experience,  so  far  as  they  have  attained, 
is  genuine.  But  this  is  a  just  description  of  the  appre- 
hension which  a  mind  fully  under  the  influence  of  the 
Spirit,  will  have  of  God.  Such  an  apprehension 
every  Christian,  as  he  grows  in  spirituality,  will 
approach,  until  he  reaches  it.  Nothing  short  of  this, 
can  satisfy  the  renovated  mind.  The  mere  assent  to 
propositions  on  the  subject,  is  felt  by  such  a  mind,  to 
be  the  letter  only,  with  nothing  of  the  Spirit. 

IV.  Another  comprehensive  subject,  of  which  those 
wrho  are  after  the  Spirit  are  habitually  mindful,  is 
Redemption.  Here,  too,  there  is  something  which 
falls  within  the  reach  of  the  natural  mind.  As  a  mere 
historical  fact,  those  who  are  not  enlightened  from 
above,  may  believe  that  God  has  sent  his  Son  to  be 
the  Redeemer  of  mankind.  But  the  simple  knowledge 
of  this  fact,  does  not  put  the  mind  in  possession  of  the 
great  and  interesting  truths  involved  in  the  wonderful 
economy  of  grace.  When  the  Apostles  themselves 
preached  with  preeminent  power  and  clearness  the 
truths  connected  with  the  Cross  of  Christ,  they  seemed 
to  natural  men  to  utter  foolishness.  And  so  it  has  been 
in  every  subsequent  age.  Nothing  is  more  common 
than  to  hear  those  who  are  just  beginning  to  feel 
solicitous  respecting  the  welfare  of  the  soul,  confess, 
that  the  system  of  God's  grace,  as  presented  in  the 
Gospel,  appears  to  them  dark,  unintelligible,  and 
repulsive. 

But  to  the  mind  which  is  after  the  Spirit,  or  in  other 
words,  which  is  subject  to  his  teaching,  and  his  guid- 


140  BEING  SPIRITUALLY  MINDED. 

ance,  the  whole  seems  admirably  clear.     Such  a  mind 
perceives,  instead  of  barren  facts,  a  most  impressive 
illustration  of  deeply  interesting  truths.     It  takes  hold 
of  the  meaning  of  the  great  transaction.     The  misery 
and  ruin  wrought  by  sin,  is  in  its  conviction  a  reality. 
The  perfection  of  the  law  and  government  of  God,  it 
is  able  to  appreciate.     It  feels  the  necessity  of  atone- 
ment, or  of  the  infliction  of  the  penalty  of  disobedience, 
in  order  to  maintain  the   principles  of  justice,  and 
uphold   the    authority  of  divine  legislation.     It  sees 
the  wisdom,  the  efficiency,  the  grandeur  of  the  general 
system  of  redemption,  and  the  harmony  and  adaptation 
of  the  particular  measures  it  involves.     It  sympathizes 
with  the  yearnings  of  eternal  love,  and  with  the  sacri- 
fices of  the  great  Redeemer.     It  enters  into  the  spirit, 
which  moved  the  Lord  of  glory  to  put  on  the  veil  of 
flesh,  and  in  the  condition  of  a  man,  to  suffer  all  the 
evils  of  humanity,  except  such  as  flow  from  personal 
transgression.     It   receives    as  a  precious  truth,   the 
mission  of  the  Holy  Ghost;  and  regards  him  as  the 
giver  of  life  to  those  who  are  spiritually  dead,  and  as 
the  author  of  light,  peace,  and  holiness,  to  those  who 
have  been  born  again.    It  regards  the  scheme  of  grace, 
not  merely  in  relation  to  mankind,  and  to  its  influence 
in  time;  but  also,  in  connection  with  the  universal 
government  of  God,  and  in  its  moral  consequences  to 
eternity.     And  finally,  it  admires,  though  it  can  not 
fathom,  the  heights  and  the  depths  of  Infinite  Benevo- 
lence, in  beginning,  prosecuting,  and  completing  a 
system  of  salvation  so  new,  so  astonishing,  so  efficient. 
Such  are  the  views  which  the  spiritual  mind  is  wont 


BEING  SPIRITUALLY  MINDED.  141 

to  take,  of  God's  redeeming  work.  On  these  it  loves 
to  dwell.  They  come  home  to  its  feelings,  with  a 
power  which  warms,  and  purifies,  and  elevates.  They 
inspire  undying  hopes,  they  sustain  amid  discourage- 
ments and  trials,  and  kindle  up  within,  the  beginning 
of  heaven's  own  peace  and  love. 

V.  But  besides  unfolding  to  our  view,  the  way  in 
which  a  free  salvation  has  been  offered  to  mankind, 
the  Scriptures  predict  the  universal  triumph  of  holi- 
ness on  earth;  and  this  is  another  of  the  general 
subjects  which  engage  the  spiritual  mind.  While 
others  are  wholly  absorbed  in  the  pursuit  of  present 
good,  or  if  they  spend  any  thought  upon  the  future, 
think  only  of  the  increase  of  facilities  for  gaining 
wealth,  or  the  invention  of  new  methods  of  gratifying 
the  natural  desires,  those  who  are  after  the  Spirit,  are 
sorrowing  over  the  moral  evils  which  afflict  mankind, 
and  looking  forward  to  the  coming  of  the  period, 
when  the  influence  of  the  Gospel  shall  have  swept 
them  all  away.  Though  to  the  eye  of  sense,  there 
seems  but  little  ground  for  anticipating  such  a  time, 
they  see  a  certainty  that  such  a  time  shall  come.  And 
the  views  which  they  entertain  of  it,  are  spiritual 
views.  The  blessings  which  they  anticipate  in  view 
of  its  coming,  are  spiritual  blessings.  They  love  to 
think  of  the  recovery  of  the  human  race,  by  the  grace 
of  God,  to  the  freedom  of  the  soul;  so  that  the  minds 
of  men,  no  longer  in  slavery  to  sense,  shall  rise  to 
their  true  dignity,  and  live  for  their  true  end;  to  think 
of  fraud,  and  violence,  and  lawlessness  of  appetite, 

12 


142  BEING  SPIRITUALLY  MINDED. 

and  lust  of  power,  and  covetous  desire,  as  giving 
place  to  truth,  justice,  self-government,  contentedness, 
and  love;  and  of  universal  harmony  and  peace,  as 
succeeding  ages  of  jarring  discord  and  contention:  to 
think,  in  short,  of  having  the  tabernacle  of  God  again 
with  man,  so  that  he  shall  shed  on  them  his  constant 
and  benignant  smiles,  and  they  walk  with  him,  in  free 
and  holy  fellowship. 

'  O,  scenes  surpassing  fable,  and  yet  true ! 
Scenes  of  accomplished  bliss !  which  who  can  see, 
Though  but  in  distant  prospect,  and  not  feel 
His  soul  refreshed,  with  foretaste  of  the  joy!' 

It  does  refresh  the  souls  of  the  spiritually  minded, 
thus  to  perceive  in  distant  prospect,  the  ultimate 
results  on  earth,  of  the  offer  of  salvation  to  our  race. 
It  enlarges  their  views  of  the  power  and  grace  of 
God,  and  stimulates  their  zeal  and  efforts,  for  the  pro- 
motion of  his  cause.  For  this  reason  it  is,  and  not  to 
amuse  the  imagination,  that  the  subject  often  occupies 
their  thoughts;  and  that  it  finds  a  prominent  place, 
in  their  prayers  and  conversation. 

VI.  There  is  still  another  vast  and  impressive 
theme,  on  which  the  spiritually  minded  love  to  dwell. 
It  is  embodied  in  the  momentous  word — Eternity. 
The  soul,  when  not  debased  by  sense,  desires  immortal 
life.  It  even  feels  itself  immortal.  Revelation  has 
drawn  aside  the  veil,  and  shown  to  all  the  child- 
ren of  humanity,  eternal  destinies  awaiting  them 
beyond  the  grave.  While,  therefore,  the  natural  man 
forgets  the  future,  in  his  devotion  to  the  present,  and 


BEING  SPIRITUALLY  MINDED.  143 

resigns  his  birthright  for  the  pleasures  of  a  moment, 
the  spiritual  man  fixes  the  eye  of  faith  intently  on 
what  is  thus  opened  to  his  view.  Instead  of  regard- 
ing the  things  of  sense  as  real,  and  the  things  revealed 
to  faith,  as  visionary;  he  on  the  contrary,  considers 
the  former  as  mere  shadow,  and  the  latter  as  the  sub- 
stance. He  reflects  that  he  is  soon — in  a  brief  moment 
as  it  were — to  lay  aside  the  body,  which  is  the  link 
that  connects  him  with  material  things,  and  to  launch 
away  into  the  world  of  spirits,  there  to  find  a  habi- 
tation and  employments,  for  never  ending  years.  He 
looks  in  upon  the  heavenly  world.  He  perceives 
that  nothing  which  defileth  can  ever  enter  there;  no 
carnal  tempers,  or  earthly  dispositions,  any  more 
than  flesh  and  blood.  He  dwells  in  happy  thought, 
upon  the  beauty  of  that  holiness  which  pervades,  and 
will  pervade,  the  place  eternally.  He  observes  the 
bright  inhabitants.  Many  of  them,  on  their  way  to 
that  blessed  world,  passed  over  seas  of  tribulation; 
but  their  tears  are  now  wiped  away.  They  hunger 
no  more,  neither  thirst  any  more,  neither  does  the  sun 
light  on  them,  nor  any  heat.  The  Lamb  leads  them 
to  living  fountains,  and  their  immortal  thirst  is 
quenched.  He  sees  that  they  are  like  the  Saviour, 
while  they  behold  him  as  he  is,  and  reflect  the  glory 
of  God  which  shines  around  them  in  unclouded 
splendor;  and  with  enraptured  thought  he  glances 
onward  and  onward,  and  conceives  all  that  he  can,  of 
an  eternity  with  such  associates  in  such  a  wrorld. 

Nor  is  the  spiritually  minded  man  forgetful,  that 
there  is  an  eternity  of  darkness  as  well  as  an  eternity 


144  BEING  SPIRITUALLY  MINDED. 

of  light.  He  glances  down  into  the  bottomless  abyss, 
and  ponders  on  the  malignity  of  sin,  the  terrors  of 
God's  justice,  and  the  amazing  value  of  salvation.  To 
fall  into  the  hands  of  the  living  God  an  unforgiven 
sinner,  to  him  appears,  indeed,  a  fearful  thing;  and 
he  is  filled  with  gratitude  unspeakable,  when  he  thinks 
of  his  own  deliverance. 

When  thus  communing  with  eternal  scenes,  the 
spiritual  mind  seems  to  have  found  its  proper  element. 
It  is  then  engaged  on  things  adapted  to  its  nature;  and 
the  appropriate  influence  is,  to  withdraw  it  more  and 
more  from  earth,  to  increase  its  heavenward  desires, 
and  to  urge  it  forward  in  the  pursuit  of  holiness. 

VII.  Such  are  the  general  subjects  which  engage 
the  minds  of  those,  who  are  led  by  the  Spirit  of  God. 
Each  one  of  them  has  innumerable  branches,  and 
involves  innumerable  particulars;  and  altogether,  they 
afford  an  infinite  variety  of  materials  for  thought,  and 
points  of  interest  which  it  will  require  eternity  itself 
to  study.  That  the  minds  of  Christians  are  not 
absorbed  by  these  subjects  daily,  is  because,  from  their 
imperfect  spirituality,  they  do  not  fully  apprehend 
them.  But  it  will  be  found  invariably  to  be  true,  that 
as  the  spirituality  of  any  individual  increases,  he  will 
see  them  with  a  clearer  vision,  and  dwell  on  them  with 
steadier  and  intenser  interest.  They  that  are  after  the 
Spirit,  will  mind  the  things  of  the  Spirit;  and  doing 
this,  they  will  find  that  their  souls  are  fed  and  purified 
and  blessed. 

Reader !  wouldst  thou  know  whether  thou  art  after 


BEING  SPIRITUALLY  MINDED.  145 

the  Spirit?  Does  then  thy  conscience  tell  thee,  that 
thou  art  mindful  of  these  spiritual  things?  Dost  thou 
turn  habitually  from  earth,  to  refresh  thy  soul  with 
spiritual  views  of  the  pure  and  holy  God,  of  the  myste- 
ries of  his  redeeming  grace,  of  the  promised  triumphs 
of  holiness  on  earth,  and  of  the  unveiled  realities  of 
the  eternal  world?  Dost  thou  feel  thyself,  when  occu- 
pied with  earthly  things,  to  the  exclusion  of  these 
high  concerns,  as  out  of  thy  proper  element,  and  long- 
ing to  return?  Art  thou  conscious  that  these,  when  thy 
thoughts  are  free,  are  thy  chosen  themes  of  reflection 
and  of  study?  If  so,  thou  art  a  spiritual  man;  for  the 
natural  man  hath  no  delight  in  matters  of  this  high 
and  heavenly  nature.  If  not,  thou  art  earthly,  and 
art  minding  still  the  things  of  the  flesh.  Thou  art 
chasing  shadows,  and  dreaming  idle  dreams,  and  in 
the  end  wilt  find  thyself  undone! 

VIII.  Perhaps  thou  perceivest  in  thyself  some 
spirituality,  and  wouldst  learn  by  what  method  to 
increase  it.  Then  know,  that  as  the  spiritual  mind  is 
disposed  to  be  conversant  with  spiritual  things,  so  on 
the  other  hand,  the  more  it  converses  with  them,  the 
more  spiritual  it  becomes.  Endeavor,  therefore,  to 
mind  these  things  continually.  Yield  not  thy  mind  to 
low  and  trifling  objects,  and  waste  not  thought  upon 
them.  On  the  contrary,  make  resolute  efforts  to 
disengage  thyself  from  the  things  of  sense,  and  with 
a  lively  faith,  to  keep  in  view  the  things  which  are 
worthy  of  a  heavenly  mind,  and  to  live  in  a  spiritual 
and  holy  atmosphere.     Implore  that  Spirit,  who  alone 


146 


BEING  SPIRITUALLY  MINDED, 


can  raise  thee  heavenward,  to  bear  thee  upward  on 
his  wings  of  love.  And  to  quicken  thine  exertions, 
let  it  be  graven  on  thy  memory,  that  to  be  carnally 
minded  is  death,  but  to  be  spiritually  minded,  is  eternal 
life  and  peace. 


147 


CHAPTER  XI. 


BE  YE    STEADFAST,   UNMOVABLE,    ALWAYS  ABOUND 
ING  IN  THE  WORK  OF  THE  LORD. 

I.  If  we  compare  the  prevailing  type  of  Christian 
character  at  the  present  day,  with  that  of  the  first  ages 
of  the  church,  we  observe  various  and  striking  points 
of  difference  between  them.  In  several  respects,  there^ 
is  reason  to  believe  that  the  mass  of  believers  in 
modern  times,  are  superior  to  those  who  lived  at  the 
primitive  period.  They  live  not  at  the  dawning  of 
the  Gospel  day,  but  amidst  its  noonday  splendors. 
They  have,  therefore,  greater  facilities  for  understand- 
ing the  true  spirit  and  genius  of  the  scheme,  and 
appreciating  its  various  and  important  bearings.  They 
stand,  as  it  were,  upon  an  eminence,  whence  they  can 
survey  the  operation  of  Gospel  influences,  and  possess 
themselves  of  the  results  of  individual  experience,  for 
eighteen  hundred  years.  It  were  strange,  indeed,  if 
with  all  these  circumstances  in  their  favor,  they  did 
not  possess  more  enlarged,  and  liberal,  and  consistent 
views  of  the  great  truths  and  doctrines  of  religion,  and 
as  a  natural  consequence,  a  piety,  in  some  particulars, 
more  enlightened  and  harmonious. 

But  while  this  may  be  admitted,  it  can  not  be  denied 


148  STEADFASTNESS  IN  PIETY. 

upon  the  other  hand,  that  in  singleness  of  purpose,  in 
steady  and  intense  devotion  to  Christ  and  to  his  cause, 
the  early  disciples  generally,  very  far  surpassed  believ- 
ers of  modern  times.  Living  in  an  age  of  persecution, 
obliged,  in  order  to  bear  the  Christian  name,  to  put 
their  earthly  possessions,  and  even  liberty  and  life  in 
jeopardy;  and  understanding  the  divine  command, 
Seek  first  the  kingdom  of  God,  and  the  righteousness 
thereof,  according  to  its  proper  import;  they  seem  to 
have  come  up  in  a  good  measure,  to  the  Apostolic 
declaration,  Whether  we  live,  we  live  unto  the  Lord; 
or  whether  we  die,  we  die  unto  the  Lord;  so  that  living 
or  dying,  we  are  the  Lord's.  Progressive  personal 
holiness,  and  the  promotion  of  the  holy  cause  they  had 
espoused,  seem  to  have  been  the  supreme  objects  of 
their  lives;  and  living  habitually  under  the  influence 
of  these  great  aims,  their  progress  was  like  the  dawn- 
ing light,  growing  brighter  and  brighter  unto  the  per- 
fect day. 

Could  we  but  succeed  in  bringing  the  great  body  of 
the  believers  of  the  present  age,  with  their  greater 
means  of  knowledge,  and  more  comprehensive  views, 
up  to  the  primitive  standard  of  devotedness;  so  that 
their  piety  should  be  uniformly  calm,  deep  and  fervent 
— never  declining  into  lukewarmness,  on  the  one  hand, 
nor  rising  into  unhealthy  excitement  on  the  other — no 
one  can  doubt  that  we  should  thus  gain  a  most  import- 
ant point,  and  should  add  incalculably  to  the  moral 
power  and  influence  of  the  Church.  Nor  have  we  any 
reason  to  despair  of  accomplishing  so  desirable  an 
object. 


STEADFASTNESS  IN  PIETY.  149 

III.  In  attempting  to  urge  the  importance  of  stead- 
fastness and  consistency  in  piety,  we  wish  to  be  dis- 
tinctly understood.  We  fully  believe  that  times  of 
special  refreshing  from  the  presence  of  the  Lord,  hold 
an  important  place,  and  answer  an  important  end,  in 
the  gracious  economy  of  God.  We  believe  that  they 
will  be  more  frequent,  and  more  effective,  as  the 
Church  goes  on  towards  brighter  days.  But  we  do 
not  believe,  that  the  intervals  should  be  regarded  as  of 
course  seasons  of  darkness  and  desertion,  and  given 
over  to  despondency  and  complainings.  We  believe 
that  God  designs  to  afford  opportunity  to  instruct  and 
edify  the  heirs  of  salvation,  to  mould  their  characters 
and  cultivate  their  graces,  as  well  as  to  convert  them, 
and  add  them  to  the  Church.  While  the  Spirit  is 
specially  poured  out,  the  conversion  of  sinners  is 
usually  the  all  absorbing  topic;  and  prayer  and  effort 
is  devoted  chiefly  to  this  end.  WThen,  therefore,  this 
extraordinary  reviving  is  withdrawn,  the  Church 
should  feel,  that  she  is  now  called  to  a  different,  but 
not  less  interesting  work;  that  of  enlightening  and 
training  those  who  have  been  added  to  her  number, 
and  increasing  her  own  spirituality  and  religious 
knowledge.  With  such  a  view  of  her  duty,  the  Church 
can  find  no  excuse  at  any  time,  for  not  being  found  in 
a  state  of  activity,  and  devotedness  to  God;  for  not 
always  zealously  performing  the  particular  kind  of 
duty,  which,  for  the  time  being,  is  assigned  her  by  her 
great  and  glorious  Head. 

III.  It  is  believed  that  the  inconstancy  of  Christian 


150  STEADFASTNESS  IN  PlETV. 

character  which  is  too  common  at  the  present  day,  and 
which  manifests  itself  in  alternate  excitement  and 
stupidity,  originates,  in  part  at  least,  in  mistaken 
views  of  the  nature  of  religion.  When  a  season  of 
awakening  comes,  and  intense  religious  feeling  is 
drawn  forth,  it  is  thought  by  many  that  such  a  state  is 
the  only  one  becoming  to  a  Christian;  and  that  it 
should  always,  therefore,  be  maintained.  The  reso- 
lution is  made,  that  the  glow  of  feeling  which  is 
experienced,  shall  be  perpetually  preserved.  But  the 
laws  of  the  human  constitution,  by  and  by,  prevail 
over  resolve  and  effort,  however  firm  and  vigorous, 
and  there  is  a  conscious  ebbing  of  the  tide  of  spiritual 
emotion.  Under  the  false  impression  that  this  is 
necessarily  a  proof  of  the  decline  of  piety,  many  strug- 
gle to  bear  up  against  the  returning  current,  until 
finding  their  efforts  vain,  they  give  over  in  despair; 
and  then  follows  of  a  truth,  what  before  was  only 
feared,  a  decline  of  real  piety,  and  a  time  of  worldly 
mindedness  and  estrangement  from  the  God  of  grace. 
A  right  understanding  of  the  true  nature  of  religion 
in  the  soul,  would  save  the  conscientious  Christian 
from  mistakes  like  this;  and  from  all  their  evil  conse- 
quences.    On  this  point,  therefore,  let  us  dwell. 

IV,  There  are  two  separate  elements,  which  united, 
constitute  religion:  viz,  principle  and  feeling.  These 
elements  may  be  united  in  different  individuals,  or  in 
the  same  individual  at  different  periods,  in  different 
proportions;  but  without  them  both,  there  can  be  no 
Christian  character. 


STEADFASTNESS  IN  PIETt.  151 

Principle,  is  a  permanent  decision  of  the  will.  Thus 
when  we  say  of  a  man,  that  he  has  a  principle  of 
justice,  veracity,  or  benevolence,  we  mean  that  his 
will  is  fixed  on  doing  right,  and  speaking  truth,  and 
showing  kindness.  Religious  principle,  then,  is  the 
permanent  decision  of  the  will  for  God  and  holiness; 
the  permanent  choice  of  these  as  the  supreme  objects 
of  regard;  the  settled  purpose,  to  be  governed  in  all 
things  by  a  simple  sense  of  duty. 

Feeling,  is  an  excited  state  of  the  affections;  and  is 
always  the  result  of  an  object,  addressed  to  the  suscep- 
tibilities of  the  mind.  Religious  feeling  is  an  excite- 
ment of  the  affections,  in  view  of  religious  objects. 

Now  sin  has  so  enslaved  the  mind,  that  holy  princi- 
ple, after  its  commencement  in  the  soul,  in  regenera- 
tion, is  imperfect  in  its  operation;  and  it  is  one  of  the 
labors  of  the  Christian  life,  to  make  it  efficient  and 
controlling.  It  has  also  so  impaired  the  moral  sensi- 
bilities, that  care  and  pains  are  necessary  to  the 
formation  of  right  habits  of  religious  feeling.  It  is 
the  duty  of  professing  Christians,  therefore,  to  aim  at 
both  these  objects:  to  endeavor  to  attain  firmness  and 
steadiness  of  purpose,  on  the  one  hand;  and  warmth 
and  purity  of  feeling  on  the  other.  If  this  is  done, 
the  character  will  be  harmonious,  and  well  balanced. 

V.  But  the  means  by  which  the  growth  of  Christian 
principle  must  be  promoted,  and  those  which  tend  to 
an  increase  of  pious  feeling,  are  altogether  different. 
Holy  principle  is  strengthened  by  the  communication 
of  truth  to  the  understanding;  and  by  habitual  holy 


152  STEADFASTNESS  IN  PIETY. 

action.  Holy  feeling  is  increased  by  such  views  of 
truth,  and  by  the  influence  of  such  circumstances,  as 
appeal  to  the  moral  sensibilities. 

Now  the  word,  the  works,  and  the  providence  of 
God,  are  constantly  pouring  light  on  the  eyes  of  the 
understanding  ;  and  constant  opportunity  for  holy 
action  is  afforded.  There  is  no  good  reason,  therefore, 
why  the  Christian  should  not,  steadily  and  uniformly, 
grow  in  strength  of  holy  principle;  why  he  should  not 
make  daily  progress,  in  the  work  of  subduing  the 
wrorld  beneath  his  feet,  and  bringing  all  his  powers 
into  obedience  to  Christ:  why  he  should  not,  in  other 
words,  be  steadfast,  unmovable,  always  abounding  in 
the  work  of  the  Lord.  On  the  contrary,  this  is  what 
may  justly  be  expected  of  him;  since  it  is  the  nature 
of  principle  to  be  steady  in  its  operation,  and  the 
means  of  invigorating  and  confirming  it  are  always 
found  at  hand. 

VI.  But  with  respect  to  religious  feeling,  the  case  is 
somewhat  different.  Feeling,  is  from  the  nature  of 
the  human  constitution,  more  variable  than  principle; 
nor  can  those  particular  views  of  truth,  and  those 
influences  of  outward  circumstances,  which  are  suited 
to  awaken  emotion,  always  be  present  to  the  mind. 
At  our  daily  seasons  of  devotion,  religious  feelings 
are  awakened,  which  subside  of  necessity,  when  we 
engage  in  the  transaction  of  worldly  business;  and  are 
of  course  occupied  with  worldly  objects.  But  a  holy 
mind  will  always  feel  religious  affections,  when  the 
objects  fitted  to  awaken  them,  are  present.     This  is 


STEADFASTNESS  IN  PIETY.  153 

the  test,  by  which  the  Christian  is  to  try  the  state  of 
his  moral  feelings.  If  they  are  unmoved,  when  those 
views  of  divine  things,  which  appeal  to  the  moral 
sensibilities,  are  present  to  the  mind,  then  it  is  certain 
that  they  are  benumbed  by  the  influence  of  sin,  and 
that  the  soul  is  in  a  declining  state  of  piety.  But  if 
the  degree  of  religious  emotion  varies  only  in  propor- 
tion as  there  exists  more  or  less  that  is  fitted  to  produce 
it,  that  is  just  what  might  he  expected.  It  is  what 
must  occur  in  the  minds  of  the  glorified  in  heaven. 
They,  no  doubt,  when  they  are  favored  with  new  and 
unusual  displays  of  the  glory  of  the  Godhead,  feel 
their  affections  raised  to  a  new  and  unwonted  pitch. 
Ever  acting:  under  the  influence  of  strong  and  vigorous 
holy  principle,  they  are  not,  probably,  always  under 
the  influence  of  feelings,  of  precisely  the  same  inten- 
sity. 

VII.  Suppose  then,  that  at  a  particular  time  the 
Holy  Spirit  is  poured  out  on  a  community  at  once; 
and  many  are  renewed  to  holiness.  There  is  now 
an  extraordinary  exhibition  of  the  power  and  grace 
of  God.  The  efficacy  of  redeeming  blood,  the  power 
of  divine  influence,  the  faithfulness  of  God  in  hearing 
prayer,  are  illustrated  in  a  striking  and  unusual  man- 
ner; and  ought  therefore,  to  awaken  feelings  more 
intense  than  ordinary,  in  the  minds  of  Christians  who 
behold  this  illustration.  There  is  also  at  such  a  time, 
the  influence  of  sympathy,  solicitude  for  those  that 
are  oppressed  with  a  sense  of  sin,  and  rejoicing  over 
those  that  have  fled  to  the  cross  of  Christ.     There  is 

13 


154  STEADFASTNESS  IN  PIETY. 

too,  the  quickening  influence  of  the  Spirit,  operating 
on  the  minds  of  Christians,  as  well  as  others.  Now 
take  two  persons  of  equally  elevated  piety,  and  place 
one  of  them  amidst  all  this,  and  the  other  in  a  wil- 
derness alone.  Is  it  surprising,  that  the  first  should 
be  raised  to  a  higher  pitch  of  feeling,  than  the  last? 
But  has  he  now  become  as  much  more  holy  than  the 
other,  as  he  is  above  him  in  respect  to  the  excitement  of 
his  feelings  ?  Plainly,  in  such  a  case,  he  who  is  full  of 
religious  emotion,  is  so  because  he  is  in  circumstances 
peculiarly  fitted  to  awaken  it,  and  the  other  is  in  a 
state  of  calm  and  collected  piety,  because  the  causes 
of  emotion  are  now  absent ;  and  the  latter,  at  the 
same  time,  may  be  in  a  state  as  holy,  and  as  accept- 
able to  God,  as  the  former, 

VIII.  To  suppose,  therefore,  that  piety  rises  and 
declines  within  the  soul,  just  as  the  feelings  ebb  and 
flow,  is  plainly  a  very  serious  error;  an  error  likely 
to  prove  highly  pernicious  in  its  influence.  The 
state  of  piety  in  any  mind,  is  really  proportioned  to 
the  strength  of  holy  principle,  and  the  degree  of  moral 
sensibility;  or  in  other  words,  to  the  energy  of  pur- 
pose in  well-doing,  and  the  readiness  and  intensity, 
with  which  the  mind  is  in  a  state  to  feel,  when  the 
objects  of  holy  emotion  shall  be  present.  Christians 
ought  not  then  to  take  it  for  granted,  that  religion  is 
declining  in  them  at  any  time,  merely  because  God, 
in  his  providence,  has  withdrawn  a  part  of  the  stimulus 
which  has  been  waking  up  excitement.  If  they  are 
steadfastly  engaged  in  holy  action,  and  are  conscious 


STEADFASTNESS  IN  PIETY.  155 

that  their  hearts  are  as  susceptible  as  ever  to  divine 
impressions,  there  is  no  decline  of  vital  godliness, 
although  there  may  be  a  subsiding  of  mere  emotion. 
They  should,  therefore,  feel,  that  though  circumstances 
may  have  changed,  and  their  own  state  is  different  in 
some  respects,  yet  that  they  still  belong  to  God,  and 
have  the  same  great  duties  to  perform;  the  duty  of 
supreme  regard  to  the  will  of  God,  and  that  of  pre- 
serving their  religious  sensibilities  from  being  blunted 
or  perverted,  by  the  influence  of  the  world  and  sin. 
If  this  were  done  by  Christians  generally,  all  times, 
would  witness  their  advancement  in  the  way  to 
heaven.  Those  periods  which  intervene,  between 
the  special  refreshings  which  come  from  the  presence 
of  the  Lord,  would  find  them  not  as  is  now  too  fre- 
quently the  case,  with  or  without  good  reason,  com- 
plaining that  the  state  of  piety  is  low;  but  they 
would  find  them,  calmly  yet  firmly  pressing  forward, 
with  their  eyes  fixed  on  Jesus  the  great  Captain  of 
salvation. 

IX.  Let,  then,  the  subject  be  correctly  apprehended. 
Let  every  Christian  know  that  solid  piety  essentially 
consists,  in  a  settled  principle  of  supreme  regard  to 
God  and  to  his  will,  together  with  such  a  state  of  the 
affections,  as  fits  them  to  flow  out  in  holy  feeling, 
whenever,  and  so  far  as,' the  proper  objects  of  such 
feeling  are  presented.  Let  it  be  clearly  understood 
that  so  far  as  religion  is  a  matter  of  principle,  it  may 
be,  and  ought  to  be  uniform,  ever  vigorous,  and  ever 
growing;  making  those  who  possess  it,  steadfast  and 


156  STEADFASTNESS  IN  PIETY. 

immovable,  always  abounding  in  the  fruits  of  holiness: 
and  that  so  far  as  it  is  matter  of  feeling,  it  may  be 
expected  to  vary,  in  proportion  as  more  or  less  of 
the  glory  of  God,  and  the  excellence  of  divine  things, 
are  discovered  by  the  mind.  But  it  must  also  be 
remembered,  that  there  is  always  enough  of  divine 
truth,  such  as  appeals  to  our  moral  sensibilities,  open 
to  our  view,  to  produce  in  us  such  a  degree  of  reli- 
gious feeling,  as  will  give  vital  warmth  and  fervor  to 
our  piety.  While,  therefore,  our  feelings  should  be 
expected  to  vary  in  intensity,  they  ought  never  to 
be  found  languid  or  extinct.  We  can  not3  without 
guilt,  be  found  in  such  a  state,  that  our  seasons  of 
devotion,  or  contact  in  any  way  with  heavenly  things, 
awaken  no  lively  affection  in  our  hearts.  If  we  can 
not  always  have  the  most  intense  emotions,  we  may 
always  have  those  which  are  right  in  kind;  and  which 
correspond  in  intensity,  to  the  objects  of  emotion 
upon  which  we  have  it  in  our  power,  for  the  time 
being,  to  fasten  our  attention. 

Without  doubt,  reader,  a  faithful  self-examination 
will  discover  to  you  great  defects  in  the  constancy 
both  of  your  holy  principle  and  of  your  devout 
affections.  Perhaps  you  may  now  see  that  you  have 
in  some  instances,  disquieted  yourself  without  good 
reason,  on  account  of  variations  in  the  liveliness  of 
your  affections  which  could*  not  possibly  be  avoided. 
Endeavor  then,  for  the  time  to  come,  with  a  clear 
view  of  what  may  reasonably  be  expected  of  you,  to 
be  true  in  your  purpose  of  obedience  to  God,  as  the 
needle  to  the  pole;   and  so  to  watch  against  spiritual 


STEADFASTNESS  IN  PIETY.  157 

sloth  and  languor,  that  your  heart  shall  never  fail  to 
warm  with  animation  and  delight,  when  divine  things 
present  themselves  to  its  attention.  In  this  way  your 
Christian  life  will  have  a  steady  flow;  and  you  will 
escape  the  inconsistencies  and  self-reproaches  which 
are  inseparable  from  a  state  of  perpetual  instability. 


158 


CHAPTER  XIL 


NOT    SLOTHFUL    IN    BUSINESS  ;   FERVENT    IN    SPIRIT, 
SERVING    THE    LORD. 

I.  Man  is  a  being  of  two  natures,  and  stands  related 
to  two  worlds.  He  is  connected,  through  the  body, 
with  material  things  in  the  present  state,  while  in  the 
spirit,  he  stands  related  to  the  unseen  and  the  eternal. 

His  duties,  therefore,  are  divided  into  two  great 
classes.  As  an  inhabitant  of  earth,  he  must  live  the 
life  of  sense.  He  must  continually  care  and  labor  for 
his  own  present  welfare,  and  for  that  of  those  to  whom 
he  is  more  or  less  intimately  related.  At  the  same 
time,  as  destined  to  immortal  life,  he  is  bound  to  make 
provision  for  his  happiness  to  endless  years. 

Both  these  classes  of  duties  belong  to  man  as  such. 
They  belong,  therefore,  to  every  individual  of  the 
species;  and  were  wTe  possessed  of  holy  hearts,  and 
ready  to  act  according  to  our  moral  nature  and  rela- 
tions, we  should  each  and  all  spontaneously  and  faith- 
fully discharge  them. 

But  we  have  not  holy  hearts.  Our  moral  sensibili- 
ties are  so  perverted,  that  they  are  too  much  affected 
by  the  things  of  earth,  and  too  little  by  the  things  of 
heaven.     If  we  attempt  to  discharge  the  duties  of  this 


GOD  AND  THE  WORLD.  159 

life,  we  are  betrayed  into  worldly  mindedness.  If  we 
engage  immediately  in  spiritual  concerns,  we  find 
duties  of  an  opposite  character  pressing  and  distracting 
us,  and  we  are  ready  to  despair  of  making  spiritual 
progress,  unless  we  can  withdraw  from  all  contact 
with  the  world,  and  live  in  complete  seclusion.  Such 
seclusion  is  to  most  men,  an  impossible  attainment; 
besides  that,  no  one  has  a  right  to  resort  to  such  means 
of  moral  growth,  as  on  various  grounds  it  may  easily 
be  shown.  Here,  then,  the  Christian  feels  himself 
perplexed.  He  finds  that  he  suffers  from  contact  with 
the  world,  and  yet  that  he  can  not  avoid  that  contact. 
His  condition  seems  to  him  a  hard  one;  and  with  an 
inward  anguish  which  at  times  becomes  intense,  he 
asks,  What,  in  my  circumstances,  can  I  do?  Must  I 
refrain  from  engaging  actively  in  worldly  occupations? 
Or  must  I  bear  the  loss  of  religious  feeling,  and  the 
weakening  of  religious  principle,  while  thus  engaged, 
as  one  of  the  inevitable  evils  of  the  present  state, 
which  is  designed  of  God,  to  be  a  state  of  trial  and 
privation?  •  In  such  a  state  of  mind,  a  very  few,  per- 
haps, will  make  the  unsafe  and  unauthorized  decision, 
to  save  their  piety  from  injury,  by  abstaining  as  far 
as  possible  from  those  lawful  secular  pursuits,  which 
engage  the  attention  of  a  large  proportion  of  mankind. 
But  by  far  the  greater  number  will  be  likely  to  come 
to  the  opposite  conclusion.  They  will  plunge  head- 
long, as  it  were,  into  the  excitements  and  the  anxieties 
of  worldly  enterprise,  taking  it  for  granted,  that  how- 
ever much  their  religious  characters  may  suffer,  the 
evil  is  a  necessary  one,  and  is  an  evil,  therefore,  to  be 


160  GOD  AND  THE  WORLD. 

endured  as  best  it  may.  It  is  then  of  the  highest  con- 
sequence, that  Christians  should  clearly  and  fully 
understand,  in  what  manner  the  claims  of  God  and  the 
world,  of  the  future  and  of  the  present  life,  stand 
related  to  each  other. 

II.  In  offering  some  illustration  of  the  subject,  we 
say,  as  a  first  position,  that  activity  in  secular  pur- 
suits, is  a  positive  Christian  duty.  The  meaning  is 
not,  that  it  is  a  duty  which  belongs  to  the  Christian 
in  distinction  from  mankind  at  large,  but  that  it  is  one 
of  those  universal  duties  which  the  Christian,  who  is 
bound  in  faithfulness  to  do  all  duty,  may  not  neglect, 
without  bringing  a  stain  upon  his  Christian  character. 
If  all  that  class  of  duties  which  grow  out  of  the  fact 
that  man  is  a  material  being,  inhabiting  a  material 
world,  having  temporal  wants  to  be  supplied,  and 
being  in  a  measure  responsible  for  the  temporal  welfare 
of  those  who,  by  various  ties,  are  connected  with  him, 
belong  to  him  as  man,  as  was  just  now  observed ;  they 
of  course  devolve  upon  the  Christian,  unless  by  becom- 
ing such,  his  relations  as  a  man  are  changed.  But 
this  no  one  will  suppose.  For  though  a  man  becomes 
a  Christian,  yet  has  he  not  still  a  body,  with  wants  to 
be  supplied?  Can  he  have  a  home,  and  food,  and 
raiment,  without  care  or  effort  of  his  own,  any  more 
than  other  men?  Can  he  acquire  the  means  for  the 
support  and  education  of  his  family,  for  the  discharge 
of  his  duty  to  such  as  may  have  a  special  claim  upon 
him,  and  for  the  purposes  of  general  benevolence,  by 
any  supernatural  means?     Is  he  not,  still  subject  to  the 


GOD  AND  THE  WORLD.  161 

universal  law  of  God,  which  makes  industry  the  way 
to  acquisition?  If  he  be  still  subject  to  this  law,  then 
on  this  ground,  it  is  plain  that  he  may  not  innocently 
become  an  anchorite,  or  in  any  way  refuse  to  bear  his 
part  in  the  cares  and  burdens  of  this  world. 

III.  And  if  the  necessities  of  Christians  for  the  pre- 
sent life,  are  the  same  as  those  of  other  men,  and 
require  the  same  exertions  to  supply  them;  it  is  also 
true  that  they  possess  the  same  faculties,  of  body  and 
of  mind,  as  other  men;  and  find  it  equally  essential  to 
their  happiness  to  use  them.  If  men  had  been  created 
only  for  the  exercises  of  devotion,  they  would  have 
been  endowed,  we  may  suppose,  only  with  such  con- 
stitutional powers  as  were  necessary  to  fit  them  for 
devotion.  But  they  are,  in  point  of  fact,  put  in  pos- 
session of  powers  which  fit  them  for  action,  as  well  as 
for  meditation  and  the  exercise  of  pious  feeling;  and 
mankind  in  general,  have  found  that  activity  is  abso- 
lutely essential  to  their  happiness.  This  may  be 
regarded  as  one  of  the  fundamental  laws  of  human 
nature.  It  holds  true,  therefore,  in  respect  to  Christ- 
ians; unless  their  constitution,  as  well  as  their  moral 
nature,  has  been  changed.  They  certainly  retain, 
however,  after  regeneration,  all  the  natural  capacities 
which  they  before  possessed.  It  must  still  be  necessary, 
then,  that  their  bodies  should  have  exercise,  and  their 
minds  employment.  If  they  were  not  obliged  to  make 
exertion,  for  the  supply  of  their  wants  for  the  present 
life;  if  they  might  hide  themselves  in  places  of  seclu- 
sion, remote  from  the  cares  and  temptations  of  the 


162  GOD  AND  THE  WORLD. 

busy  world,  and  yet  be  furnished  with  the  means  of 
physical  enjoyment;  they  would  find  themselves,  in 
pursuing  such  a  course,  condemned  to  that  peculiar 
wretchedness,  which  accompanies  the  consciousness  of 
faculties  possessed,  yet  lying  useless  and  uncultivated. 
It  is  plain,  therefore,  that  in  common  with  others, 
Christians  are  compelled  to  choose,  between  a  state  of 
activity,  in  some  one  or  other  of  the  pursuits  of  life, 
and  a  state  of  misery,  resulting  from  living  without 
end  or  aim;  and  no  one  can  be  in  doubt,  as  to  which 
side  of  this  alternative  is  duty. 

IV.  But  it  may  be  thought,  that  this  is  only  touch- 
ing the  surface  of  the  subject;  inasmuch  as  a  Christian 
may  so  far  apply  himself  to  business,  as  to  make  pro- 
vision for  his  temporal  wants,  and  to  find  employment 
for  his  powers,  without  being,  in  the  proper  acceptation 
of  the  term,  an  active  and  enterprising  man.  He  may 
do  this,  and  yet  never  stand  among  the  foremost,  in 
any  pursuit  in  which  he  may  engage.  The  question 
then  returns,  Is  it  the  duty  of  the  Christian,  to  be  an 
example  of  activity  and  enterprise  in  his  secular  voca- 
tion ;  to  be  conspicuously  steady,  industrious,  and 
persevering,  as  a  mechanic,  a  farmer,  or  a  tradesman, 
as  the  case  may  be? 

We  suppose  it  will  be  granted,  that  the  improve- 
ment of  society,  is  a  thing  on  all  accounts  to  be 
desired;  and  that  society  will  be  improved,  very 
much  in  proportion  as  its  members  are  diligent  and 
successful,  in  their  various  pursuits.  Progress  in  the 
arts  of  civilized  life,  must  be  the  result  of  mechanical 


GOD  AND  THE  WORLD.  163 

sagacity  and  labor.  The  accumulation  of  capital,  so 
necessary  for  the  founding  and  support  of  schools, 
colleges,  and  benevolent  institutions;  and  in  a  word, 
for  the  carrying  on  of  all  the  great  operations  of  the 
social  state;  must  be  the  fruit  of  manufacturing  and 
commercial  enterprise.  The  ample  provision  for  all 
classes,  of  the  comforts  and  necessaries  of  life,  must 
be  the  product  of  agricultural  care  and  toil.  Every 
individual,  therefore  owes  it  to  society,  to  exert  him- 
self to  the  extent  of  his  ability,  to  promote  the  pro- 
gress of  the  arts,  the  accumulation  of  capital,  and 
the  increase  of  the  means  of  human  sustenance  and 
comfort.  It  is  not  enough  that  each  provide  for  his 
own  wants,  and  secure  his  own  happiness.  On  the 
great  principle  of  loving  his  neighbor  as  himself,  he 
must  contribute  all  he  can  to  the  advancement  of  the 
general  good.  Christians,  of  course,  can  not  be  less 
obliged  than  others,  to  act  upon  this  principle.  On 
the  contrary,  they  are  under  special  obligations  to  do 
this,  inasmuch  as  they  have  promised  of  their  own 
free  will,  to  be  governed  by  the  law  of  love.  They 
are  therefore  clearly  bound,  as  members  of  society,  to 
turn  their  talents,  time  and  knowledge,  to  the  best 
account;  to  whatever  lawful  worldly  occupation  they 
may  be  called. 

V.  But  the  most  explicit,  and  decisive  proof,  of  the 
point  in  question,  is  yet  to  be  adduced.  It  consists  of 
the  plain  precepts  and  exhortations  of  the  Scriptures, 
on  the  subject.  That  word,  which  was  given  to  be  a 
perfect     ule   of  life,   insists   on  activity  in  worldly 


164  GOD  AND  THE  WORLD. 

business,  as  a  prominent  and  indispensable  Christian 
duty.  It  even  holds  up  idleness,  as  a  sin,  justly  sub- 
jecting those  who  are  guilty  of  it,  to  the  discipline 
of  the  church.  Six  days  shalt  thou  labor  and  do  all 
thy  work,  is  a  command  of  the  moral  law,  no  less 
imperative,  than  that  of  resting  on  the  seventh.  Go 
to  the  ant,  thou  sluggard,  says  the  author  of  the 
Proverbs;  consider  her  ways,  and  be  wise;  which 
provideth  her  meat  in  the  summer,  and  gathereth  her 
food  in  the  harvest.  This,  says  Ezekiel,  was  the  sin 
of  Sodom;  pride,  fullness  of  bread,  and  abundance  of 
idleness.  The  Apostle  Paul,  in  several  Epistles,  gives 
very  express  instructions  on  the  subject.  To  the 
Ephesians  he  writes,  Let  him  that  stole,  steal  no 
more;  but  rather  let  him  labor,  working  with  his 
hands  the  thing  which  is  good,  that  he  may  have  to 
give  to  him  that  needeth.  So  in  the  first  Epistle 
to  the  Thessalonians;  We  beseech  you,  that  ye  study 
to  be  quiet,  and  to  do  your  own  business,  and  to  work 
with  your  own  hands;  that  ye  may  walk  honestly 
towards  them  that  are  without;  and  that  ye  may  have 
lack  of  nothing.  In  the  second  Epistle  to  the  same 
church,  he  is  still  more  explicit  and  authoritative;  We 
commanded  you,  sa}'s  he,  that  if  any  would  not  work, 
neither  should  he  eat.  For  we  hear,  that  there  are 
some  which  walk  among  you  disorderly,  working  not 
at  all,  but  are  busybodies,  Now  them  that  are  such, 
we  command  and  exhort  by  our  Lord  Jesus  Christ, 
that  with  quietness  they  work,  and  eat  their  own 
bread;  and  if  any  man  obey  not  our  word,  by  this 
epistle,  note  that  man:  and  have  no  company  with 


GOD  AND  THE  WORLD.  165 

him,  that  he  may  be  ashamed.  It  is  plain,  that  the 
word  of  God  exhibits  idleness,  as  criminal ;  and 
diligence  in  business,  as  a  duty,  not  to  be  innocently 
neglected.  You  have  no  more  liberty,  as  a  Christian, 
to  choose  whether  or  not  you  will  be  industrious,  than 
you  have  to  choose  whether  or  not  you  will  keep  your 
word,  or  be  temperate,  or  honest,  or  practice  any  other 
of  the  cardinal  Christian  virtues. 

VI.  But  we  now  turn  to  the  opposite  position;  a 
position  requiring  us  to  show,  that  it  is  a  no  less 
imperative  Christian  duty,  to  maintain  habitually  the 
fervor  and  the  growth  of  piety.  This  is  a  point 
which  needs  no  labored  proof,  in  the  view  of  those 
who  understand  the  nature  of  Christian  character,  as 
it  is  delineated  in  the  Bible.  For  what  is  it  to  be  a 
Christian,  according  to  the  Scriptures?  Is  it  not  to 
have  supreme  love  to  God,  the  reigning  affection  of 
the  soul?  Is  it  not  to  stand  pledged,  to  strive  after 
entire  conformity  to  him,  as  the  highest  object  of 
desire?  Is  it  not  to  be  heavenly  minded,  having 
the  affections  set  on  the  things  that  are  above?  Is  it 
not  to  have  begun  to  run  a  race,  to  have  enlisted  in  a 
warfare,  to  have  entered  the  arena  as  a  wrestler  ? 
But  which  of  all  these  things,  does  not,  in  the  very 
nature  of  the  case,  suppose  ardor  of  feeling,  and 
steadfastness  of  effort,  in  making  spiritual  improve- 
ment ?  Christians,  in  their  most  intense  affections 
towards  God,  feel  infinitely  less,  than  his  transcendent 
perfections  are  worthy  to  inspire.  Can  they  then 
ever  be  justified,  in  allowing  their  affections  to  grow 

14 


166  GOD  AND  THE  WOK1DV 

cool  ?  In  their  most  vigorous  endeavors  to  perform 
his  will,  they  accomplish  far  less  than  he  requires: 
and  may  they  ever,  rightfully,  rest  satisfied  with  feeble 
efforts  in  his  service?  Can  a  state  of  indifference  or 
backsliding,  be  consistent  with  the  idea,  that  their 
path  is  as  the  shining  light,  which  shineth  brighter 
and  brighter,  unto  the  perfect  day?  It  is  clear,  from 
the  very  nature  of  Christian  character,  that  a  professed 
disciple,  who  is  not  fervent  in  spirit  serving  the  Lord, 
if  he  is  any  thing  more  than  a  Christian  in  name,  is  a 
Christian  palpably  and  wickedly  wanting  in  conformity 
to  the  standard  of  his  duty. 

VII.  And  while  the  habitual  exercise  of  pious  feel- 
ing, and  of  religious  principle,  is  implied  in  the  idea  of 
Christian  character,  which  the  word  of  God  presents, 
it  is  also,  most  emphatically  enjoined  by  the  sacred 
writers.  While  they  condemn  that  goodness,  which 
is  as  the  morning  cloud  and  the  early  dew,  they 
insist  on  a  vital,  zealous,  firm,  and  growing  piety. 
They  hold,  for  example,  such  language  as  the  follow- 
ing. As  He  who  hath  ealled  you  is  holy,  so  be  ye 
holy  in  all  manner  of  conversation.  Keep  yourselves 
in  the  love  of  God.  It  is  good  to  be  zealously  affected, 
always,  in  a  good  thing.  Grow  in  grace,  and  in  the 
knowledge  of  our  Lord  and  Saviour.  That  we  may 
grow  up  unto  him,  in  all  things,  which  is  the  head, 
even  Christ*  This  one  thing  I  do:  forgetting  the 
things  that  are  behind,  and  reaching  forth  to  those  that 
are  before,  I  press  toward  the  mark  of  the  prize  of 
the  high  calling  of  God,  in  Christ  Jesus.     Finally,  my 


GOD  AND  THE  WORLD.  167 

brethren,  be  strong  in  the  Lord,  and  in  the  power  of 
his  might.  Stand  therefore,  having  your  loins  girt 
about  with  truth,  and  having  on  the  breastplate  of 
righteousness;  and  your  feet  shod  with  the  preparation 
of  the  Gospel  of  peace.  Above  all,  taking  the  shield 
of  faith,  wherewith  ye  shall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked.  And  take  the  helmet  of 
salvation,  and  the  sword  of  the  Spirit,  which  is  the 
word  of  God;  praying  always,  with  all  prayer  and 
supplication  in  the  Spirit,  and  watching  thereunto, 
with  all  perseverance.  If  any  man  draw  back,  my 
soul  shall  have  no  pleasure  in  him. 

With  such  commands  before  us,  can  any  doubt 
remain,  as  to  the  question  whether  Christians  ought 
habitually,  or  only  occasionally,  to  be  filled  with  love 
and  zeal,  and  to  strive  to  make  spiritual  progress?  Is 
it  not  obvious,  that  there  is  great  reason  to  question 
the  piety  of  those,  who  are  apparently  devout  and 
serious,  at  particular  times,  while  at  other  seasons, 
and  during  a  large  portion  of  their  lives,  they  manifest 
a  deeper  interest  in  all  other  things,  than  in  those  which 
are  spiritual  and  heavenly?  Their  Christian  course  does 
not  accord  with  that  which  is  demanded  in  God's  word. 
For  as  the  river  flows  steadily  onward  to  the  sea,  widen- 
ing, and  deepening,  and  gathering  strength  as  it  pro- 
ceeds; so  that  word  requires  the  Christian  to  move 
onward  towards  heaven,  growing  continually  more 
rapid  and  more  resistless  in  his  progress. 

VIII.  There  is  yet  another  point,  involved  in  the 
consideration  of  the  subject.     It  is  further  to  be  shown 


168  GOD  AND  THE  WORLD. 

that  worldly  activity  and  enterprise,  and  elevated  piety, 
are  perfectly  consistent  with  each  other.  Here  is  the 
point  of  greatest  practical  difficulty.  The  fact  is 
apt  to  be,  that  those  who  are  really  industrious  and 
enterprising  in  secular  pursuits,  allow  themselves  to 
be  wholly  drowned  in  worldly  care,  to  the  great  injury 
of  their  tone  of  religious  feeling,  and  the  retarding  of 
their  Christian  progress.  At  length,  they  come  to 
have  a  secret  feeling,  that  it  is  impossible  to  maintain 
the  vital  glow  of  Christian  faith  and  love,  when  dili- 
gently attending  to  the  things  of  sense;  and  as  attention 
to  these  things  seems  necessary,  it  is  regarded  as,  in 
some  measure,  an  excuse,  for  the  declining  state  of 
religion  in  the  soul. 

Now  that  the  claims  of  the  world  upon  the  one  hand, 
and  of  God  upon  the  other,  may  both  be  met  at  once; 
in  other  words,  that  it  is  possible  to  give  a  faithful 
attention  to  the  concerns  of  the  present  life,  and  yet 
maintain  a  spirit  of  devotion,  and  grow  in  fitness  for 
the  life  to  come,  must  of  necessity  be  true,  if  both 
these  things  are  duties;  as,  we  trust,  it  has  been  shown 
they  are.  One  duty  can  not  be  inconsistent  with 
another.  It  can  not  be  my  duty  to  love  a  given  moral 
•quality,  and  at  the  same  time  to  love  its  opposite  also; 
aior  to  pursue  a  particular  course  of  moral  conduct, 
and  at  the  same  time,  to  pursue  a  course  directly  the 
reverse;  which  is  only  saying,  that  it  can  never  be  my 
duty  to  perform  impossibilities.  If  two  or  more  actions, 
therefore,  are  in  any  case  ascertained  to  be  my  duty, 
they  can  not  be  otherwise  than  consistent  with  each 
other. 


GOD  AND  THE  WORLD.  169 

IX.  It  may  further  be  remarked,  that  the  word  of 
God,  while  it  assumes  the  compatibility  of  diligence 
in  worldly  business,  with  spirituality  and  holy  living; 
points  out  the  way  in  which  both  ends  may  be  attained. 
It  teaches  us  to  carry  a  religious  spirit  into  our  secular 
affairs;  to  regulate  our  business  upon  Christian  prin- 
ciples; and  thus  to  exercise  our  inward  graces  at  the 
very  time  when  employed  about  the  things  of  sense. 
Whatsoever  ye  do,  do  it  heartily,  as  unto  the  Lord. 
Whether  you  eat  or  drink,  or  whatsoever  ye  do,  do  all 
to  the  glory  of  God.     It  is  easy  to  see,  that  by  pro- 
ceeding on  this  principle,  by  carrying  holy  affections 
into  our  daily  business,  and  seeking  in  that,  as  well  as 
in  things  of  a  strictly  religious  character,  to  honor 
God,  we  should  cease  to  find  it  dangerous  to  our  souls. 
We  should  then  no  longer  regard  it  as  something  dis- 
tinct from  the  service  which  we  owe  to  God,  but  should 
feel  it  to  be  a  necessary  part  of  that  service.     It  can 
not  be  conceived  that  we  should  be  diligent  in  business, 
for  the  sake  of  pleasing  God,  and  yet  find  such  dili- 
gence seducing  us  away  from  him.     For  God,  in  such 
a   case,   would   be,    in   a  certain   sense,   in   all  our 
thoughts.     We  should  find  ourselves  referring  every 
thing  to  him,  and  endeavoring  to  value  every  thing, 
according  as  we  suppose  it  would  appear  in  his  esteem. 
This  is  the  state  of  mind,  which  the  Scriptures  call  a 
living  above  the  world;  an  overcoming  of  the  world 
by  faith;    and  a   setting  our   affections  upon  things 
above.     It  is  serving  only  God,  while  we  discharge 
our  duty  to  the  world. 

It  is  true,  that  it  will  require  of  us  no  little  effort  so 


170  GOD  AND  THE  WORLD. 

to  infuse  a  religious  spirit  into  all  our  common  life, 
as  that  all  we  do  shall  be  done  from  religious  motives; 
and  the  Scriptures  recognize  this  fact.  They  incite 
us  to  such  effort.  They  bid  us  watch  and  pray,  that 
we  enter  not  into  temptation.  They  command  us  to 
cherish  the  graces  of  the  Spirit,  and  by  realizing  things 
eternal,  to  maintain  their  influence  upon  our  souls.  All 
these  things  are  practicable.  We  are  under  no  neces- 
sity of  omitting  any  one  of  them;  and  if  we  observe 
them  faithfully,  we  shall  find  no  insuperable  difficulty 
in  carrying  a  serious  spirit,  and  an  habitual  regard  to 
God,  into  every  thing  we  do. 

X.  Finally,  it  may  be  added,  that  many  in  our  own 
and  other  times,  have  realized  in  their  own  experience, 
the  possibility  of  faithful  attention  to  secular  concerns, 
in  connection  with  the  maintenance  of  warm  and  vigor- 
ous piety.  Some  of  the  holiest  men  who  have  ever  lived,, 
have  been  men  who  were  eminently  active  and  success^ 
ful  in  their  worldly  callings.  Such  a  man,  for  example, 
was  Sir  Matthew  Hale;  one  of  the  most  distinguished 
and  laborious  judges  that  ever  presided  on  the  English 
bench.  Read  his  life,  and  you  will  see  a  noble  illus- 
tration of  the  practicability  of  being  diligent  in  busi- 
ness, and  at  the  same  time  fervent  in  spirit,  serving 
the  Lord.  Such  a  man  was  William  Wilberforce; 
who,  amidst  all  the  labors  and  excitements  of  political 
life,  was  as  eminent  for  simple,  living  piety,  as  he  was 
for  enlightened  and  energetic  statesmanship.  Many 
other  instances,  taken  from  all  the  ranks  of  life,  might 
easily  be  mentioned.     The  recollection  of  the  reader 


GOD  AND  THE  WORLD.  171 

will  no  doubt  supply  such  instances;  and  the  testi- 
mony of  facts  will  thus  be  found  concurring  with  all 
reasoning,  to  show  that  the  claims  of  the  body  and  the 
soul,  of  the  world  and  God,  may  both  receive  a  suitable 
attention,  without  any  prejudice  to  each  other;  and  that 
the  Apostle  does  not  require  an  impossibility,  when  he 
enjoins,  Not  slothful  in  business,  serving  the  Lord. 

XL  If  then  we  are  not  only  permitted,  but  solemly 
bound  to  be  actively  engaged  in  the  various  pursuits 
of  life,  if  at  the  same  time  we  are  bound  by  obliga- 
tions no  less  sacred,  to  maintain  in  its  purity  the  life 
of  God  within  our  souls;  and  if  these  things  are  not 
at  all  inconsistent  with  each  other,  then  we  need  have 
no  perplexity  within  ourselves.  Our  path  of  duty  is 
entirely  plain.  We  may  not  absorb  our  minds  and 
hearts  in  the  pursuit  of  worldly  good,  to  the  neglect 
of  the  higher  and  holier  interests  of  the  soul  and  of 
eternity.  Nor  may  we  spend  our  days  exclusively, 
even  in  prayer  and  meditation.  We  must  give  each 
its  proper  place,  in  our  time,  attention,  and  solicitude. 
The  time  has  been,  when  the  Church  fell  into  the  error 
of  neglecting  secular  pursuits;  and  when  her  members 
were  found  consigning  themselves  to  useless  solitude, 
that  they  might  grow  in  grace.  We  need  not  say,  that 
at  the  present  day,  and  especially  in  our  own  country, 
the  danger  is  almost  all  upon  the  other  hand.  The 
pursuit  of  wealth  has  become  with  us,  an  all-absorbing 
passion;  and  when  the  current  is  setting  towards 
absolute  worldliness,  with  such  tremendous  power, 
there  is  nothing  that  can  save  the  Church  from  the 


172  GOD  AND  THE  WORLD. 

desolation  of  her  graces,  and  the  loss  of  her  spirituality, 
but  a  deep  conviction,  that  under  all  circumstances, 
elevated  piety  in  her  members,  must  be  maintained. 
Let  the  impression  once  prevail,  that  the  pressure  of 
worldly  cares  may  constitute  an  excuse  for  the  loss  of 
warm  affections,  and  active  effort  in  God's  service,  and 
farewell  to  the  moral  power  and  glory  of  the  Church. 
The  mighty  tide  of  sensuality  will  sweep  away  what- 
ever in  her  was  pure  and  beautiful,  and  she  will  be 
covered  with  darkness,  shame  and  moral  death.  But 
let  all  her  members  maintain  their  fervency  of  spirit 
in  the  service  of  the  Lord;  and  while  it  will  not  arrest 
the  progress  of  enterprise  and  of  prosperity,  it  will  keep 
the  world  in  its  proper  place.  The  spirit  of  secular 
activity  will  be  under  the  control  of  Christian  principle. 
It  will  be  held  back,  from  becoming  so  unbridled,  as 
to  urge  men  on  to  madness.  The  steadiness  of  whole- 
some industry  will  every  where  be  seen,  instead  of  that 
feverish  excitement,  that  craving  after  rapid  gains, 
which  often  deludes  men  to  their  ruin.  The  Church 
will  be  able  to  prosecute  her  enterprises  of  benevo- 
lence, and  will  possess  that  heavenly  spirit,  which  will 
prepare  her  to  do  it  with  success.  Reader,  let  it  be  to 
you,  individually,  an  object  of  constant  and  of  earnest 
effort,  that  you  may  successfully  solve  the  problem  of 
bringing  the  claims  of  the  world,  and  the  claims  of 
God,  into  complete  and  perpetual  harmony. 


173 


CHAPTER  XIII. 


RETURN   YE    BACKSLIDING    CHILDREN,    AND   I   WILL 
HEAL   YOUR    BACKSLIDINGS. 

I.  The  people  of  Israel  sustained  a  most  intimate 
relation  to  Jehovah:  they  were  his  covenant  people. 
He  was  married  to  them,  as  the  prophets  often  express 
it;  that  is,  he  had  taken  them  from  among  the  nations, 
to  distinguish  them  by  his  special  favor,  and  to  confer 
on  them  very  peculiar  privileges.  He  had  given  them 
extraordinary  revelations,  wrought  miracles  the  most 
wonderful  for  their  deliverance,  put  them  in  possession 
of  the  Land  of  Promise,  and  preeminently  had  crowned 
them  with  loving  kindness,  and  wTith  tender  mercies. 
Yet  after  all  his  culture,  they  often  proved  unfruitful. 
He  looked  that  they  should  bring  forth  grapes,  and 
they  brought  forth  wild  grapes ;  or  as  Jeremiah 
expresses  it,  by  a  different  figure,  they  were  charge- 
able with  having  backslidden  with  a  perpetual  back- 
sliding. 

Happy  indeed  were  it  if  the  sin  of  religious  declen- 
sion, of  treacherously  departing  from  the  Lord,  could 
be  charged  only  on  wayward  and  unstable  Israel:  but 
alas]  there  have  been  but  too  many  examples  of  it  in  all 


174  THE  SIGNS  OF 

ages  of  the  Church.  It  is  an  evil  whose  manifestations, 
consequences  and  remedy  are  essentially  the  same  at 
all  times,  and  in  all  circumstances.  We  shall  there- 
fore take  occasion,  in  this  chapter,  to  call  attention  to 
this  sin,  as  one  into  which  the  professing  people  of 
God  are  always  liable  to  fall,  and  will  endeavor  to 
describe  the  signs,  the  miseries  and  the  cure,  of  a 
state  of  backsliding  from  God,  or  of  decline  in  religious 
life. 

II.  We  observe,  then,  that  a  want  of  interest  in  the 
duties  of  the  closet,  is  a  mark  of  religious  declension. 
It  is  well  said,  that  prayer  is  the  Christian's  vital 
breath.  A  devout  spirit  is  truly  the  life  and  soul  of 
godliness.  It  is  the  possession  of  this  which  broadly 
distinguishes  the  true  Christian  from  the  merely  moral 
man.  The  soul  can  not  but  delight  in  communion  with 
what  it  loves  with  warm  affection.  The  disciple, 
when  his  graces  are  in  exercise,  does  not  enter  into 
his  closet  and  shut  the  door,  that  he  may  pray  to  his 
Father  who  is  in  secret,  merely  because  it  is  a  duty 
that  must  be  done;  but  because  it  is  a  service  which  he 
delights  to  render,  a  pleasure  which  he  is  unwilling  to 
forego.  He  goes  to  the  mercy  seat  as  the  thirsty  hart 
goeth  to  the  refreshing  water  brook.  The  springs  of 
his  strength  are  there.  There  he  lays  off  the  weight 
of  sin  and  care:  there  he  has  blessed  glimpses  of  his 
Saviour's  face,  and  unnumbered  proofs  of  his  affection. 
In  short,  there  is  every  thing  about  the  place  to  render 
it  attractive. 

But  the  professing  Christian  does  sometimes  come 


RELIGIOUS  DECLENSION.  175 

to  regard  the  place  of  secret  intercourse  with  God 
with  very  different  feelings.  He  loses,  perhaps  by  a 
process  so  gradual  that  he  is  scarcely  conscious  of  it 
for  a  time,  the  tenderness  of  heart,  and  the  elevation 
and  fervor  of  devout  affection  which  he  had  been  used 
to  feel  in  meeting  God.  There  is  less  and  less  of 
spirit,  and  more  and  more  of  form,  in  his  religious 
exercises.  He  retires  at  the  accustomed  time,  rather 
from  the  force  of  habit,  than  because  inclination 
prompts  him.  By^and  by  he  is  conscious  that  prayer 
is  not  to  him  what  it  was:  it  seems  vapid  and  unmean- 
ing. He  is  inclined  to  curtail  his  season  of  retirement, 
or  to  neglect  it  altogether,  if  a  plausible  pretext  can 
be  found.  He  reproaches  himself  perhaps,  but  hopes 
that  the  evil  will  cure  itself  at  length.  And  so  he 
goes  on  from  day  to  day,  and  week  to  week.  Prayer, 
if  his  heartless  service  deserves  the  name,  affords  him 
no  pleasure,  and  adds  nothing  to  his  strength. 

Where  such  a  state  of  things  exists,  it  is  clear  and 
decisive  evidence  that  the  pulses  of  spiritual  life  are 
ebbing  fast.  If  the  case  is  yours,  reader,  it  ought  to 
fill  you  with  alarm.  There  may  be  occasional  lan- 
guor in  the  closet,  from  physical  exhaustion  or  some 
similar  cause,  without  a  decline  of  piety.  But  con- 
tinued and  increasing  want  of  spiritual  affection  there, 
is  demonstrative  that  Satan  is  gaining  the  advantage, 
and  is  seducing  you  away  from  God. 

III.  A  second  sign  of  spiritual  declension  or  back- 
sliding, is  indifference  to  the  usual  means  of  grace. 
The  spiritual  life,  not  less  than  the  natural,  requires 


176  THE  SIGNS  OF 

appropriate  and  continual  nourishment.  For  this  want, 
God  has  made  ample  provision  in  his  word  and  ordi- 
nances. These,  to  the  faithful  disciple,  are  rich  in 
interest  and  in  profit.  The  Holy  Scriptures,  as  God's 
written  word,  are  precious.  Thy  testimonies  have  I 
taken  as  an  heritage  for  ever,  says  the  Psalmist,  for 
they  are  the  rejoicing  of  my  heart.  I  love  thy  com- 
mandments above  gold,  yea  above  fine  gold.  O,  how 
love  I  thy  law!  It  is  my  meditation  all  the  day.  And 
so  of  the  ordinances  of  God's  house;  the  seasons  of 
public  and  social  worship.  How  amiable  are  thy 
tabernacles,  0  Lord  of  hosts,  is  the  heart  felt  language 
of  the  pious  soul,  in  the  exercise  of  grace.  To  such 
a  soul,  the  Sabbath  is  a  delight:  the  preaching  of  the 
Gospel  is  a  joyful  sound:  and  the  place  where  kindred 
spirits  mingle  in  social  praise  and  worship,  is  far  more 
attractive  than  the  scenes  of  worldly  pleasure. 

And  can  there  be  professing  Christians,  who  regard 
the  institutions  and  privileges  of  God's  kingdom  with 
wholly  different  feelings?  Alas  !  too  many  facts 
declare  that  this  is  possible.  From  time  to  time  it 
happens,  that  some  who  bear  the  Christian  name,  and 
who  have  rejoiced  in  Christian  hopes  and  privileges, 
insensibly  lose  their  relish  for  the  Scriptures.  If  they 
continue  to  read  them  daily,  it  is  no  longer  with  such 
appreciation  of  their  power  and  beauty  as  makes 
them  the  bread  of  life,  refreshing  and  invigorating 
to  the  soul.  They  find,  too,  less  satisfaction  in  the 
sabbath.  Their  minds  are  occupied  during  no  small 
portion  of  its  holy  hours  with  thoughts  of  earthly 
things.     They  find  it  easy  to  excuse  themselves  from 


RELIGIOUS  DECLENSION.  177 

frequenting  the  place  of  social  prayer,  and  even  con- 
tent themselves,  perhaps  occasionally,  with  a  half 
dav  attendance  on  the  more  public  service  of  the 
sanctuary.  And  when  they  are  in  the  place  of  wor* 
ship,  they  feel  listless;  destitute  of  spiritual  affection; 
disposed  to  notice  others,  or  hear  for  others*  or  to 
attend  only  to  mere  words  and  forms.  They  want,  in 
a  great  measure,  in  short,  that  preparation  of  the 
heart,  without  which  the  means  of  grace  are  power- 
less, and  without  pleasure  or  profit  to  the  soul. 

But  who  will  imagine  that  such  can  be  the  con- 
dition of  disciples  who  are  faithful?  who  are  vigilant, 
and  spiritually  minded?  Such  indifference  to  the 
constituted  means  of  gaining  spiritual  strength,  and 
keeping  faith  and  love  alive  and  active,  is  conclusive 
proof  that  the  soul  which  feels  it  has  departed  from 
its  God,  has  grieved  his  Holy  Spirit,  and  lost  the 
vital  power  of  godliness.  If  you,  reader,  are  conscious 
of  this  indifference,  see  in  it  the  infallible  sign  of  your 
backsliding.  It  declares  that  you  have  departed  from 
the  fountain  of  living  waters,  that  you  are  a  wan- 
derer from  your  God  ! 

IV.  A  third  indication  of  declension  in  the  Christ- 
ian life,  is  an  excessive  devotion  to  the  world,  and  a 
spirit  of  compliance  with  its  views.  Diligence  in  the 
secular  duties  of  our  station,  as  has  been  shown  in 
a  former  chapter,  is  not  only  compatible  with 
Christian  character,  but  is  necessarily  included  in  it. 
On  the  other  hand,  the  Apostle  says,  Love  not  the 
world,  neither  the  things  of  the  world;  and  if  any 
"  15 


178  THE  SIGNS  OF 

man  love  the  world,  the  love  of  the  Father  is  not  in 
him.  Ye  can  not  serve  God  and  mammon,  says  Christ 
himself.  Covetousness  is  declared  to  be  idolatry,  and 
Christians  are  solemnly  enjoined  to  set  their  affections 
on  things  above,  and  to  lay  up  treasure  in  Heaven; 
and  the  question  is  asked  with  a  fearful  emphasis — 
What  shall  it  profit  a  man  if  he  gain  the  whole 
world,  and  lose  his  own  soul  1 

But  look  at  yonder  professed  disciple.  You  are 
constrained  to  say  of  him-^-not  that  he  is  industrious, 
diligent  and  faithful  in  his  calling;  but  that  he  is  buried 
in  the  world  ;  in  a  word  is  inordinately  anxious  about 
gain;  gives  up  all  his  thoughts  and  time  to  business. 
All  around  him  see  his  excessive  worldliness,  yet  he 
perhaps  does  not.  He  enlarges  his  plans,  and  extends 
his  views,  till  he  must  be  a  perpetual  drudge  or  he  can 
not  realize  what  he  desires.  He  suffers  the  hours  of 
worldly  business  to  encroach  upon  the  time  which 
should  be  spent  in  secret  or  in  family  worship,  or  in  the 
place  of  social  prayer;  forgetting  that  he  has  no  right 
to  do  this,  and  that  he  can  not  without  sin  permit  the 
claims  of  earth,  to  crowd  out  the  claims  of  God  and  of 
his  own  immortal  nature.  Look  too  at  his  compliances 
with  the  tastes  and  maxims  of  worldly  people.  He 
appears  to  feel  that  it  is  not  best  to  be  strict  in  his 
adhesion  to  his  principles.  He  doubts  if  there  is  any 
harm,  in  this,  that  or  the  other,  favorite  and  fashion- 
able indulgence.  He  does  not  see  the  need  of  being 
so  strenuous  about  little  things.  The  Scriptures  teach 
that  Christians  are  a  peculiar  people;  but  he  does  not 
wish  to  be  peculiar.     It  is  declared  that  the  friendship 


RELIGIOUS  DECLENSION.  179 

of  the  world  is  enmity  with  God;  but  he  is  anxious  to 
please  everybody,  and  can  not  bear  to  thwart  the 
wishes  of  the  worldly  minded.  The  Saviour  says, 
Except  a  man  take  up  his  cross  and  follow  me,  he 
can  not  be  my  disciple;  but  he  has  an  impression  that 
now-a-days  there  is  no  cross  to  be  taken  up.  If  the 
world  dislike  any  of  the  doctrines  or  any  of  the  duties 
of  religion,  he  would  have  little  said  about  them.  In 
a  word,  he  is  all  things  to  all  men,  in  a  very  different 
sense  from  what  Paul  intended.  In  his  sentiments, 
his  associations,  his  pleasures,  his  modes  of  doing 
business,  his  whole  character,  there  is  far  too  little 
that  evinces  strength  and  consistency  of  holy  prin- 
ciple. 

In  such  professed  disciples  as  these,  are  seen  the 
most  palpable  proofs  that  if  they  have  ever  been 
consistent  Christians,  they  have  gone  away  backward. 
There  must  have  been  a  decline  of  holy  affection  in 
that  heart  which  can  wed  itself  to  earth,  or  which 
finds  its  tastes  and  sympathies  rather  with  the  worldly 
than  with  the  steadfast  followers  of  Jesus.  Reader, 
has  your  case  been  described  1  You  are  then  a  back- 
slider from  the  God  whom  you  have  covenanted  to 
serve. 

V.  A  fourth  sign  of  a  state  of  declension,  is 
unwillingness  to  receive  Christian  counsel  or  re- 
proof. The  spirit  of  Christ,  is  a  tender,  gentle, 
docile  spirit.  When  the  heart  of  the  disciple  is  full 
of  holy  affection,  he  feels  that  he  is  frail  and  in- 
sufficient.     He   distrusts  himself,  and   asks  wisdom 


180  THE  SIGNS  OF 

from  above,  and  is  thankful  for  the  kind  suggestions 
of  those  whose  experience  or  opportunities  have  been 
greater  than  his  own.  If  he  errs,  and  is  ad- 
monished by  some  faithful  Christian  brother,  he 
receives  it  meekly  and  with  a  thankful  spirit.  Let 
the  righteous  smite  me  it  shall  be  a  kindness,  is  the 
language  of  his  heart.  Even  though  reproof  in  itself 
be  painful,  he  would  not  that  it  should  be  omitted, 
when  he  has  been  in  fault;  for  he  dreads  nothing  so 
much  as  doing  wrong — as  sinning  against  God  and 
his  own  soul. 

But  the  spirit  that  departs  from  God  and  duty  is  a 
self  willed  spirit.  It  is  impatient  of  restraint.  It  is 
irritable  and  captious  instead  of  meek  and  willing 
to  be  taught.  It  can  not  brook  any  crossing  of  its 
views  and  inclinations,  but  esteems  advice  imper- 
tinent, and  meets  admonition  with  resentment.  When, 
therefore,  the  professed  disciple  exhibits  such  a  tem- 
per of  mind;  when  he  disregards  the  opinions  and 
feelings  of  fellow  Christians;  when  he  affects  inde- 
pendence and  prides  himself  on  doing  as  he  pleases; 
when  he  keeps  himself  out  of  the  reach  of  Christian 
counsel,  and  justifies  himself  when  affectionately  re- 
proved; when  he  comes  to  regard,  in  short  the 
watchfulness  of  others  over  him,  as  an  unwelcome, 
irksome  thing  ;  then  it  is  clear  that  he  no  more 
exhibits  the  fruits  of  the  Holy  Spirit's  influence  on 
his  soul.  His  piety,  if  he  possesses  any ,  has  de- 
clined; he  no  longer  lives  in  intimacy  with  God  and 
in  the  atmosphere  of  heaven.  His  light  is  dim.  His 
glory  is  departed. 


RELIGIOUS  DECLENSION.  181 

VI.  The  last  indication  of  religious  declension  to 
which  we  will  now  allude,  is  a  careless  indifference  to 
the  danger  arising  from  temptation. 

A  Christian  whose  piety  is  warm  and  vigorous,  has 
great  tenderness  of  conscience.  He  dreads  the  least 
approach  of  evil.  Even  the  suggestion  of  sin  to  the 
mind,  when  the  thought  is  instantly  rejected  and 
abhorred,  is  painful.  He  therefore  prays  earnestly 
and  daily — Lead  us  not  into  temptation,  and  carefully 
avoids  placing  himself  in  dangerous  circumstances. 

Sometimes,  howTever,  you  shall  see  professing 
Christians  who  seem  to  want  this  instinctive  sense 
of  danger,  and  shrinking  from  contact  with  what  it  is 
fitted  to  corrupt.  They  often  place  themselves  in  cir- 
cumstances when  they  might  easily  have  foreseen  their 
consistency  and  strength  of  principle  would  be  liable 
to  be  put  to  the  severest  trial.  They  enter  into  arrange- 
ments in  their  business  which  will  tempt  them  to 
depart  from  the  line  of  strict  integrity;  or  they  keep 
company  in  which  it  is  nearly  impossible  that  their 
moral  feelings  should  not  be  defiled,  or  that  they 
should  not  be  betrayed  into  sinful  compliances  in  one 
form  or  another.  They  allow  themselves  to  assort 
with  the  idle,  the  frivolous,  with  those  who  are  given 
to  foolish  talking  and  jesting,  and  to  mingle  in  scenes 
and  associations,  where  the  influences  which  surround 
them  are  any  thing  but  religious;  instead  of  seeking 
the  society  of  the  sober  minded  and  the  godly,  and 
laboring  to  avoid  injury  to  their  moral  feelings  even 
in  their  recreations. 

But  he  who  is  willing  to  go  as  far  towards  evil  as 


182  THE  MISERIES  OF 

he  can  with  safety,  has  lost  one  of  the  great  safe^ 
guards  of  virtue,  and  will  probably  go  farther.  Such 
professing  Christians  as  are  always  or  frequently  in 
the  neighborhood  of  what  is  sinful ;  who  are  ready 
to  tamper  with  temptation,  show  in  the  clearest  man- 
ner that  they  have  gone  down  from  the  high  ground 
of  their  profession;  that  their  hearts  are  not  under 
the  influence  of  right  religious  feeling;  in  a  word 
that  they  are  in  a  state  of  sad  declension  or  back- 
sliding* 

The  marks  of  spiritual  declension  which  have  now 
been  mentioned,  are  easily  discovered.  We  have 
specified  these  as  the  most  striking  among  many;  and 
the  conscience  of  the  reader  will  have  already  decided 
whether  or  not  these  are  to  be  found  in  his  own  case. 
We  proceed  therefore  in  the  next  place  to  notice  the 
miseries  which  are  inseparable  from  such  a  state. 

VII.  The  natural  result  of  wandering  away  from 
God,  is  anguish  and  sorrow  of  heart.  The  backslider 
must  be  in  no  small  measure  wretched.  One  who 
never  knew  any  thing  of  the  power  of  true  religion, 
may  fall  away  from  a  state  of  self  delusion,  or  hypo- 
critical profession,  into  a  state  of  carnal  stupidity, 
and  like  others  who  live  in  sin,  enjoy  a  temporary 
quiet.  But  no  one,  in  whose  heart  the  flame  of  holy 
love  has  ever  glowed,  can  be  a  wanderer  from  God, 
and  not  feel  that  to  have  forsaken  him  is  an  evil  and 
bitter  thing.  Perhaps  experience,  reader,  tells  you 
this:  your  own  heart  by  its  unfaithfulness,  may  have 
been  pierced  with  many  sorrows.     But  if  not,  con-. 


RELIGIOUS  DECLENSION.  183 

sider  seriously  first  that  one  who  is  in  such  a  state,  is 
not  in  a  condition  to  enjoy  the  world.  He  may  plunge 
deeply  into  worldly  business,  or  worldly  pleasure. 
He   may  imitate   the  thoughtless  and  the  gay,  and 

'  Carry  smiles  and  sunshine  in  his  face.' 
But  he  has  been  enlightened.  He  knows  better  than  he 
does.  He  understands  the  obligations  he  is  under,  and 
the  solemnity  of  his  high  calling.  He  is  well  aware  that 
God's  favor,  and  the  blessings  of  his  grace,  outweigh 
immeasurably  all  the  poor  transient  gratifications  of 
this  world.  How  then  can  he  find  happiness  in  carnal 
good?  How  can  he  help  feeling  that  he  is  feeding 
on  ashes,  when  he  contrasts  his  present  sources  of 
enjoyment  with  what  he  once  found  in  God?  How 
can  he  appease  the  cravings  of  his  spirit,  which  has 
been  used  to  feast  itself  upon  the  bread  of  Heaven? 
0  when  the  world  invites  him  most  with  its  "  flattering 
sweets,"  he  will  think  with  a  bitter  pang,  that  while 
he  lingers  among  these,  he  is  foregoing  nobler  good, 
that  he  is  debasing  his  immortal  nature.  He  carries 
with  him  everywhere  in  his  pursuit  of  worldly  gra- 
tification, the  secret  consciousness  that  he  is  acting 
out  of  character,  and  that  others  see  and  despise  his 
inconsistency,  and  this  embitters  all  his  pleasure. 
Least,  therefore,  of  all  men  can  the  backslider  enjoy 
the  world. 

VIII.  A  second  element  of  his  unhappiness  is  that 
he  has  lost  the  evidence  that  he  is  or  ever  was  a 
Christian.  The  only  certain  evidence  of  Christian 
character  is  love  and  obedience  to  God,     It  is  not  the 


184  THE  MISERIES  OF 

mode  of  one's  supposed  conversion,  or  the  excitements 
through  which  his  mind  has  passed,  that  permanently 
proves  him  to  belong  to  Christ.  A  true  devotion  in 
heart  and  life  to  Christ  proves  this;  and  nothing  else 
can  prove  it.  When,  therefore,  one  who  has  thought 
himself  a  Christian  declines  from  duty,  when  he 
ceases  to  possess  the  Christian  temper,  and  to  exhibit 
the  Christian  walk;  when  devotion  has  become  dis- 
tasteful, and  religious  responsibilities  irksome,  and 
the  sympathies  of  the  heart  are  not  with  the  children 
of  God,  but  with  the  children  of  the  world;  the  evi- 
dence of  piety  is  gone.  The  individual  has  no  right 
to  hope  on  the  ground  of  past  experiences,  if  his  pre- 
sent state  is  one  of  disrelish  for  God's  service.  It 
may  be  that  he  has  been  born  again,  and  that  God 
has  not  utterly  forsaken  him;  but  in  this  condition, 
he  can  not  know  it.  It  may  be  not.  He  may  have 
deceived  others  and  himself,  and  his  want  of  interest 
in  religious  duty  may  be  the  development  of  his 
inward  rottenness.  He  must  be  in  an  awful  uncer- 
tainty as  to  what  he  is  and  what  awaits  him,  as  to 
whether  he  is  an  heir  of  heaven  or  a  child  of  hell. 
In  such  a  state  what  comfort  can  he  find?  How  can 
he  but  be  wretched?  As  he  thinks  of  the  foolish 
virgins  wTho  knocked  when  the  door  was  shut,  and 
heard  the  appalling  answer,  J  know  you  not !  what 
fears  must  haunt  him  lest  he  should  be  thus  rejected 
by  the  Saviour  !  As  he  remembers  the  man  who  had 
not  on  the  wedding  garment,  and  was  bound  hand 
and  foot,  and  cast  into  outer  darkness;  how  must  he 
tremble,  lest  such  should  be  his  doom ! 


RELIGIOUS  DECLENSION.  185 

IX.  And  then  thirdly,  we  may  add  the  stings  of  his 
own  conscience,  as  a  further  source  of  the  backslider's 
misery.  In  departing  from  God  he  has  not  only 
turned  from  satisfying  to  unsatisfying  good ;  and 
destroyed  the  evidence  of  his  good  estate;  but  he  has 
also  broken  the  highest  obligations.  He  has  wounded 
the  Saviour  in  the  house  of  his  friends,  yea,  has  cru- 
cified him  afresh,  and  put  him  to  open  shame.  Like 
Judas,  he  has  eaten  bread  with  him,  and  yet  has  lifted 
up  his  heel  against  him.  He  has  grieved  the  Holy 
Spirit  of  grace,  has  disregarded  covenant  engage- 
ments, has  sold  his  spiritual  birthright  for  what  is 
worthless;  and  is  plainly  chargeable  with  the  blackest 
ingratitude,  and  with  the  guilt  of  sinning  against 
knowledge  and  conviction.  He  must,  therefore,  con- 
demn himself.  He  must  carry  a  scorpion  in  his 
bosom.  He  must  be  harrassed  as  often  as  he  reflects 
at  all,  with  the  severest  self-accusings,  and  with  the 
bitterest  remorse.  As  often  as  he  hears  from  the 
Scriptures  what  a  Christian  should  be;  as  often  as  he 
sees  consistent  happy  piety  around  him;  as  often  as  he 
thinks  of  the  honor  and  dignity  which  await  the  faith- 
ful child  of  God;  so  often  he  seems  to  hear  fiends 
exulting  over  him,  and  saying,  how  art  thou  fallen, 
O,  Lucifer,  son  of  the  morning,  and  art  become  as  one 
of  us!  Deep,  very  deep,  must  be  the  wretchedness  of 
that  bosom,  in  which  conscience  incessantly  utters  her 
reproaches. 

Look  now,  reader,  at  these  miseries  which  attend 
a  state  of  religious  declension,  and  say  if  it  was 
strange  that  a  voice  was  heard  upon  the  high  places 


186  THE  CURE  OF 

of  Israeli  a  voice  of  weeping  and  supplication,  when 
the  people  had  flagrantly  backslidden.  Say  if  any 
state  can  be  conceived  more  likely  to  occasion  tears 
and  sighs  of  anguish;  if  it  were  not  better  to  be  nailed 
to  the  Saviour's  cross  for  faithfulness  to  him,  than  to 
incur  the  woes  which  fall  on  the  backslider! 

X.  We  come  next  to  speak  of  the  cure  for  spiritual 
declension.  Miserable  as  the  condition  of  the  wanderer 
from  duty  is,  it  is  not  absolutely  hopeless.  There  is  a 
remedy  through  God's  unbounded  mercy.  If  any  man 
sin,  we  have  an  advocate  with  the  Father:  and  he  is 
the  propitiation  for  our  sin.  In  the  blessed  economy 
of  God's  grace,  there  is  mercy,  even  for  the  vilest. 
Hence  the  language  of  Jehovah  was  to  Israel,  and  is 
equally  to  us,  if  we  have  forsaken  God,  Return  ye 
backsliding  children,  and  I  will  heal  your  back- 
slid ings. 

Here,  then,  we  remark  first,  that  the  evil  in  question 
will  not  cure  itself.  Sometimes  a  delusive  expectation 
steals  into  the  mind,  that  such  may  be  the  fact.  The 
unhappy  individual,  who  is  sunk  in  a  state  of  spiritual 
decline,  is  conscious  of  the  true  nature  of  his  case.  He 
feels  his  wretchedness.  The  brighter  days,  when  he 
walked  in  the  light  of  the  Lord,  and  was  full  of  peace, 
come  back  on  his  recollection.  He  is  distressed  at  the 
thought  of  living  always  as  he  is:  he  is  sensible  that 
he  is  far  from  duty,  and  from  God;  and  so  of  necessity, 
far  from  comfort  and  from  safety.  But  he  feels  no 
heart  to  exert  himself  to  regain  what  he  has  lost;  and 
he  strives   to  dismiss   the  subject,   and   to  quiet  his 


RELIGIOUS  DECLENSION.  187 

Uneasiness  with  the  secret  hope  that  by  and  by  his 
feelings  will  return  to  a  better  state,  and  his  soul  again 
have  peace.  Deceitful  hope!  He  will  wait  in  vain 
for  such  a  restoration.  The  tendency  of  sin  is  always 
downward.  Left  to  itself,  it  will  perpetually  wax 
worse  and  worse,  until  it  brings  the  soul  to  utter  ruin. 
Something  must  be  done  in  the  case  of  the  backslider 
or  he  will  sink  to  complete  destruction. 

XI.  It  may  also  further  be  observed,  that  the  grace 
of  God  only  can  restore  the  lapsed  soul  to  the  spiritual 
health  and  peace  which  it  has  lost.  Before  the  back- 
slider can  regain  the  place  which  he  once  occupied, 
his  chilled  affections  must  be  warmed;  his  unfeeling 
heart  must  be  made  tender;  his  dim  apprehension  of 
spiritual  things  must  be  rendered  clear  and  vivid:  the 
influence  of  the  world  upon  him  must  be  neutralized; 
his  inmost  soul  must  be  humbled  and  melted  into  godly 
sorrow;  and  the  power  of  eternal  love  must  be  felt, 
drawing  his  heart  with  a  sweet  attraction.  The  gra- 
cious influence  of  the  Holy  Ghost  alone,  can  accom- 
plish all  these  things.  He  can  accomplish  it.  He  can 
turn  the  shadow  of  death  into  the  morning.  He  can 
bring  tears  of  deep  contrition  into  eyes  to  which  they 
had  long  been  strangers.  He  can  restore  the  relish 
for  God's  word  and  ordinance,  for  the  work  of  prayer 
and  praise,  for  holy  society,  and  the  duties  of  a  truly 
godly  life.  The  reception  of  his  gracious  influences 
in  the  power  of  their  inworking,  is  the  indispensable 
condition  of  the  cure  of  spiritual  declension.  If  he 
bandon  the  backsliding  soul,  its  recovery  is  hopeless: 


188  ^HE  CURE  OF 

if  he  breathe  upon  it,  it  awakes  from  its  dark  slumber", 
gives  signs  of  spiritual  vitality,  and  is  restored  to  life 
and  action.  I  will  heal  your  backslidings,  saith  the 
Lord, 

XII.  Hence,  it  remains  to  say  finally,  that  the  cure 
of  religious  declension  must  be  sought  in  an  immediate 
return  to  God.  Return,  ye  backsliding  children.  This 
is  the  condition  on  which  he  offers  healing  grace. 
Return,  thou  backsliding  Israel,  saith  the  Lord,  and 
I  will  not  cause  mine  anger  to  fall  upon  you  5  fori  am 
merciful. 

Only  acknowledge  thine  iniquity,  that  thou  hast 
transgressed  against  the  Lord  thy  God.  O,  Jerusalem, 
wash  thy  heart  from  wickedness.  How  long  shall  thy 
vain  thoughts  lodge  within  thee.  However  dark  and 
cold  and  desolate  and  guilty  the  backsliding  soul  may 
be,  if  he  would  not  perish  in  his  iniquity,  he  must  go 
with  his  case  to  God:  he  must  say,  with  the  returning 
prodigal,  I  will  arise  and  go  unto  my  father,  and  will 
say  unto  him,  father,  I  have  sinned !  No  other  door  of 
hope  is  open.  All  they  who  do  return,  may  hope  to 
find  their  injured  Father  ready  to  forgive,  and  to  bestow 
all  needed  grace.  Look  at  the  case  of  David.  Out 
of  the  depths  of  his  backslidden  state,  he  called  on 
God.  Read  the  Psalm  in  which  he  poured  out  all  his 
heart  and  love.  Have  mercy  upon  me,  O  God,  accord- 
ing to  thy  loving  kindness:  according  to  the  multitude 
of  thy  tender  mercies,  blot  out  my  transgressions.  Thus 
he  came  to  God  with  a  broken  spirit;  and  what  was 
the  result?     Thou   restorest   my  soul,  says  he;  thou 


RELIGIOUS  DECLENSION".  189 

leadest  me  in  paths  of  righteousness,  for  thy  name's 
sake.  Yes,  0  unhappy  soul,  that  hast  strayed  from 
thy  Saviour  and  thy  God!  In  him,  and  in  him  only 
is  thy  help:  thou  must  return  to  him  for  healing,  or 
like  Judas,  thou  wilt  perish  in  thine  iniquity! 

Perhaps,  disciple,  conscience  convicts  you  now  of 
exhibiting  some  signs  of  departure  from  the  Lord. 
Will  you  rest,  then,  where  you  are?  Will  you  wait 
till  you  are  more  deeply  entangled  in  the  snares  of 
Satan,  before  you  take  the  alarm?  If  you  have  gone 
but  a  little  way  from  God,  you  are  in  peril.  Your 
graces  will  go  on  decaying,  and  your  peace  continue 
to  decline  from  day  to  day,  till  you  taste  all  the  bitter- 
ness of  spiritual  desertion,  unless  you  return  without 
delay.  Stop,  then,  at  once.  Come  back  to  your 
neglected,  injured  Father.  Come,  with  weeping  and 
confession,  saying,  with  Israel,  Behold  we  come  to 
thee;  for  thou  art  the  Lord  our  God. 

But  we  seem  to  hear  some  one  say,  Alas!  I  feel 
that  I  have  gone  far  away  from  the  fold  of  the  good 
Shepherd.  My  heart  is  cold,  and  dark,  and  sad;  and 
worst  of  all,  is  stupid,  so  that  nothing  seems  to  move 
it.  I  feel  the  miseries  of  such  a  state,  but  have  no 
resolution  to  return.  Sometimes  I  have  a  terrible 
conviction  that  there  is  no  hope  for  me,  no  more 
sacrifice  for  my  sins,  seeing  I  have  crucified  to  myself 
the  Son  of  God  afresh.  Ah,  my  brother!  yours  is  a 
mournful  case.  The  angel  of  mercy,  peradventure, 
as  he  hovers  over  you  unseen,  lets  fall  a  tear  of  deep 
compassion.  You  have  reason  enough  to  tremble,  lest 
you  perish.     But  still  even  for  you  there  is  left  one 

16 


190     THE  CURE  OF  RELIGIOUS  DECLENSION. 

hope.  God  has  not  forbidden  you  to  return.  There 
is  no  flaming  sword  to  keep  the  passage  to  the  mercy 
seat.  Nay,  he  bids  you  come  at  once.  Come  then, 
to  him  who  alone  can  help  you.  If  you  return  not, 
there  is  no  healing  power  to  reach  your  case.  But 
Jesus  Christ  can  heal  you  and  will  heal  you,  if  you 
will  penitently  return.  Behold!  his  body  broken,  his 
precious  blood  poured  out  for  your  transgressions. 
Look,  0  perishing,  and  return  to  him  and  live! 


191 


CHAPTER  XIV. 


BLESSED    IS    THE  MAN    THAT    ENDURETH    TEMPTA- 
TION. 

I.  It  is  the  wise  allotment  of  the  Creator,  that 
earth  should  be  a  place  of  trial  to  mankind.  Even 
while  they  were  yet  in  Eden,  and  were  without  any 
experience  of  evil,  their  strength  of  character  was 
subjected  to  a  test.  And  since  the  introduction  of  sin, 
by  means  of  the  first  transgression,  and  the  conse- 
quent corruption  of  the  race,  temptations  have  become 
almost  endless  in  number  and  variety;  and  now  con- 
stitute a  fiery  ordeal,  through  which,  to  his  triumph 
or  his  fall,  every  one  of  necessity  must  pass. 

In  popular  usage,  the  word  temptation,  is  ordina- 
rily employed  to  signify,  a  solicitation  or  incitement 
to  do  evil.  But  in  the  Scriptures,  it  has  frequently  a 
more  extensive  sense.  It  is  made  to  include,  what- 
ever tries,  or  proves,  the  disposition  of  the  soul. 
Hence,  not  only  direct  persuasives  to  the  transgres- 
sion of  the  divine  law,  are  there  called  temptations, 
but  also  persecutions,  afflictions,  and  outward  ills  of 
every  kind;  since  the  latter,  as  truly  as  the  former,  are 
fitted  to  make  manifest  the  real  character. 


192  USES  OF  TEMPTATION. 

II.  The  Christian  is  not  and  can  not  be,  any  more 
than  others,  exempt  in  the  present  life,  from  tempta- 
tions, in  this  broad  and  Scriptural  sense.  Regeneration 
changes  the  temper  of  his  mind,  and  his  relations  to 
the  kingdom  and  government  of  God;  but  it  changes 
nothing  else.  It  leaves  him  still  a  man.  He  possesses 
after  his  renewal  no  less  than  before,  the  suscep- 
tibilities and  feelings  of  a  man;  and  he  remains  still 
subject  to  all  the  constitutional  and  circumstantial 
liabilities  of  human  nature.  Evil  influence,  therefore, 
continues  to  affect  him;  the  devil  to  assail  him  with 
his  fiery  darts;  and  tribulation  to  roll  over  him  its 
waves,  in  the  course  of  his  progress  towards  Zion; 
and  he  finds  complete  deliverance,  only  when  he  enters 
into  rest. 

To  understand  the  uses  of  temptations,  then,  and 
the  design  of  God  in  calling  his  people  to  pass  through 
them,  is  highly  important  to  all  who  have  believed. 
Without  right  views  upon  the  subject,  what  is  in- 
tended to  bring  a  blessing  to  the  soul,  may  often 
result  only  in  discouragement,  dejection,  and  the  loss 
of  spiritual  joys.  He  only,  is  blessed  in  the  endurance 
of  temptations,  upon  whom  they  have  their  legitimate 
and  proper  influence.     - 

As  there  are  two  classes  of  temptations,  essentially 
differing  in  several  respects,  viz.,  solicitations  to  do 
evil;  and  afflictions,  or  the  suffering  of  evil;  it  is  con- 
venient, in  an  inquiry  on  the  subject,  to  give  them  a 
separate  consideration;  especially,  as  they  are  designed 
to  answer  different  purposes,  in  relation  to  the  same 
general  end 


USES  OF  TEMPTATION.  193 

III.  If  then,  we  inquire  what  are  the  benefits  which 
a  Christian  may  derive,  from  exposure  to  the  first  class 
of  temptations,  that  is,  temptations  in  the  common 
understanding  of  the  term;  it  may  be  answered  first, 
that  they  furnish  a  most  salutary  moral  exercise.  Holy 
affections  and  principles,  are  brought  into  action  by 
contact  with  temptation,  and  successful  conflict,  leaves 
them,  as  a  thing  of  course,  more  active  and  more 
vigorous.  If  with  the  nature  of  holiness  in  view,  we 
observe  the  manner  in  which  temptations  act  upon  us, 
we  shall  see  that  such  must  be  the  appropriate  result. 

Holiness,  is  conformity  to  the  will  of  God.  Our 
strength  of  purpose  to  do  what  he  requires,  is  the 
measure  of  our  progress  in  it.  In  perfect  beings,  as 
the  angels  for  example,  this  purpose  is  unchangeable 
and  perfect.  But  in  God's  people  on  the  earth,  as 
regeneration  only  commences  the  divine  life  within 
their  souls,  and  does  not  render  Christian  character  at 
once  complete,  it  is  variable  and  defective.  They 
have  learned  enough  of  the  odiousness  and  misery  of 
sin,  to  make  it  their  general  and  predominant  desire 
to  shun  it.  They  have  had  sufficient  discoveries  of 
the  excellence  of  God,  and  of  the  sweetness  of  his 
love,  to  lead  them,  on  the  whole,  to  prefer  his  favor 
to  every  other  good.  But  after  all,  their  views,  both 
of  the  evil  of  sin,  and  of  the  beauty  of  holiness,  fall 
far  short  of  the  reality;  and  as  a  natural  consequence, 
they  feel  too  little  anxious  to  avoid  the  one,  and  make 
too  feeble  efforts  to  attain  the  other.  They  thus, 
occasionally,  fall  into  spiritual  sloth,  and  feel  and 
manifest  but  little  energy  in  duty. 


194  USES  OF  TEMPTATION. 

But  when  those  who  love  God  are  brought  into 
contact  with  temptation,  and  are  obliged  to  make 
effort  to  resist  it,  the  effect  necessarily  is  to  arouse  the 
soul.  There  is  occasion  for  the  exercise  of  right 
affections,  and  for  action  upon  holy  principles;  and 
while  their  moral  powers  are  tasked,  the  graces  of  the 
Spirit  kept  alive,  and  the  drooping  feelings  quickened  * 
into  zeal,  they  must  by  the  laws  of  their  moral  nature, 
gather  vigor  from  the  conflict.  If  there  is  any  way, 
in  which,  without  such  exercise,  the  strength  of  the 
spiritual  man  can  be  made  mature  and  perfect,  reason 
does  not  teach  it,  nor  does  experience  point  it  out.  It 
was  amidst  the  wickedness  of  a  corrupt  and  degenerate 
age,  that  Enoch  walked  with  God,  and  was  made 
meet  for  heaven.  It  was  when  surrounded  by  idolatry, 
and  tempted  to  distrust  Jehovah,  that  Abraham  be- 
lieved implicitly  the  word  of  promise,  and  so  attained 
to  be  the  father  of  the  faithful.  It  was  when  per- 
suaded to  curse  God  and  die,  that  Job's  patience  had 
its  perfect  work.  It  was  while  bearing  the  burdens, 
and  subject  to  the  snares  of  royalty,  that  David 
became  a  man  after  God's  own  heart.  It  was  while 
encompassed  with  the  persecutions  and  the  allurements 
of  the  court  of  Babylon,  that  Daniel  came  to  be  styled 
the  man  greatly  beloved.  And  these  examples  only 
make  a  part  of  that  general  experience,  which  has 
proved  the  fact,  that  Christian  character  gathers 
energy  from  trials  properly  encountered;  and  that  they 
who  are  subject  to  such  salutary  discipline,  may  be 
expected  to  go  on  from  strength  to  strength  till  they 
can  run  and  not  be  weary,  and  walk  and  not  faint. 


USES  OF  TEMPT ATIOX  195 

IV.  A  second  benefit  of  exposure  to  temptations,  is 
that  it  effectually  discloses  the  hidden  evils  of  the 
heart.  It  is  reported  to  have  been  a  saying  of 
Thales  of  Miletus  that  for  a  man  to  know  himself 
is  the  hardest  thing  in  the  world;  and  universal 
experience  has  confirmed  the  testimony  of  a  still 
►higher  authority,  that  the  heart  is  deceitful  above 
all  things.  Though  the  work  of  renovation  is  begun 
in  the  Christian's  heart,  yet  so  long  and  so  far,  as  it  is 
incomplete,  he  must  encounter  the  same  difficulty  as 
others,  in  the  acquisition  of  self  knowledge.  Self 
inspection  may  indeed  do  something;  and  ought,  on 
no  account  to  be  omitted.  Yet  so  evanescent  are  our 
feelings,  and  so  indistinct  often  is  our  consciousness 
of  the  motives  by  which  we  really  are  governed,  that 
impartially  to  sit  in  judgment  on  ourselves,  is  nearly 
if  not  quite  impossible. 

But  when  a  Christian  is  brought  into  circumstances 
of  severe  temptation,  and  the  allurements  of  sin  are 
addressed  to  whatever  is  corrupt  within  him,  his 
inward  character  is  tested,  in  the  most  effectual  man- 
ner. Some  sudden  provocation,  arouses  angry  pas- 
sions, which  he  had  thought  subdued  long  since.  A 
slight,  enkindles  pride,  which  had  lain  dormant  until 
he  fully  believed  it  mortified.  Praise,  stirs  a  foolish 
vanity,  of  which  he  deemed  himself  incapable;  and  a 
call  to  perform  some  duty  which  requires  self  sacrifice, 
discovers  the  remains  of  selfishness.  Thus  the  heart 
is  made  to  know  its  own  bitterness.  No  testimony, 
not  even  that  of  the  word  of  God,  could  so  convince 
the  partially  renovated  man,  of  the  perverseness  of 


196  USES  OF  TEMPTATION. 

the  carnal  nature,  as  he  is  convinced  by  a  single  hour's 
exposure  to  severe  temptation.  He  then  perceives 
too  clearly,  that  there  is  a  law  in  his  members,  warring 
against  the  law  of  his  mind;  so  that  when  he  would 
do  good,  evil  is  present  with  him.  In  this  manner, 
he  is  taught  the  great  lesson  of  humility;  and  is  led 
to  distrust  himself,  even  when  appearances  are  most 
strongly  in  his  favor. 

V.  A  steady  increase  of  moral  courage  is  another 
benefit,  which  may  be  expected  to  result  from  success- 
ful conflict  with  solicitations  to  do  evil.  Men  are 
always  encouraged  by  success.  Of  this  we  see  daily 
illustrations.  The  merchant  does  not  venture  at  once 
into  the  boldest  speculations.  The  artizan  does  not 
reach  at  a  step,  new  and  complicated  mechanism.  The 
man  of  letters  does  not  work  out  an  imperishable  mon- 
ument, at  his  first  essay.  In  these,  and  other  cases, 
men  usually  begin  with  small  attempts,  and  when  these 
have  been  successful,  they  dare  to  rise  to  higher 
aspirations,  and  more  arduous  labors.  When  the 
believer  enters  on  the  way  to  heaven,  it  is  with  the 
determination  to  press  steadily  and  firmly  onward;  and 
when  he  finds  himself  tempted  above  measure,  and 
thwarted  and  baffled  in  his  purpose,  he  feels,  at  first, 
disheartened  and  dejected;  and  greatly  fears  that  he 
shall  not  be  able  to  endure  the  warfare.  But  one  trial 
of  his  strength  occurs,  and  he  surmounts  it;  another, 
and  he  is  still  successful.  Thus  he  begins  to  gather 
resolution.  Reasoning  from  his  past  experience,  he 
expects  a  victory,  in  each  new  encounter;  and  like 


USES  OF  TEMPTATION.  197 

the  veteran  soldier,  learns  to  advance  calmly  and 
resolutely  to  the  conflict.  When  he  has  attained  to 
this;  when  he  has  a  full  conviction  of  the  truth,  that 
he  can  do  all  things  through  the  strength  of  Christ, 
temptations  no  longer  have  the  power  to  harm  him. 
He  meets  them  as  the  Saviour  met  them;  to  come  off 
victorious  and  undefiled:  and  has  the  consciousness  of 
a  strength  of  moral  courage,  which  could  only  be 
acquired  by  such  an  experience  of  the  possibility  of 
triumph,  over  the  spiritual  enemies  which  assail  him. 

VI.  But  besides  the  benefits  which  flow  from  the 
proper  influence  of  successful  moral  effort,  on  the  mind 
of  the  believer,  it  may  be  a*dded  further,  that  God  has 
promised  to  bestow  directly  on  his  people,  very  special 
tokens  of  his  favor,  in  connection  with  their  spiritual 
conflicts.  It  was  said  to  Paul,  when  he  prayed  that 
the  thorn  in  the  flesh,  his  temptation,  as  he  calls  it, 
might  be  removed,  My  grace  is  sufficient  for  thee. 
The  same  Apostle  tells  the  Corinthians,  in  his  second 
Epistle,  that  God  would  not  suffer  them  to  be  tempted 
beyond  their  strength,  but  would  with  every  temptation, 
make  them  a  wray  of  escape.  The  Lord,  saith  St. 
Peter,  knoweth  how  to  deliver  the  godly  out  of  tempta- 
tion. In  the  Epistle  to  the  Hebrews,  Christians  are 
assured  that  they  have  a  High  Priest,  who  is  able  to 
succor  them  that  are  tempted;  and  are  invited,  in  their 
time  of  need,  to  come  boldly  to  the  throne  of  grace, 
that  they  may  obtain  mercy  and  find  grace  to  help. 
To  his  ancient  people,  Jehovah  himself  addresses  these 
most  gracious  promises:  Fear  not,  thou  worm  Jacob, 


198  USES  OF  TEMPTATION. 

and  ye  men  of  Israel.  Be  not  dismayed,  for  I  am  thy 
God.  I  will  strengthen  thee,  yea  I  will  help  thee,  yea 
I  will  uphold  thee,  with  the  right  hand  of  my  right- 
eousness. From  these  and  other  passages,  it  appears 
that  peculiar  communications  of  his  grace  are  usually 
made  by  God  to  those  who  love  him,  in  the  dark  and 
tearful  days,  when  they  are  contending  with  tempta- 
tion. It  was  so  with  the  divine  Head  himself,  when 
he  suffered  being  tempted  in  the  wilderness;  the  Spirit 
descended  and  abode  upon  him,  and  he  returned  in  the 
power  of  the  Spirit,  to  the  duties  of  his  ministry.  It 
is  so  with  his  living  members.  Grace  descends  in  the 
season  of  trial,  and  abides  in  its  fruits,  when  the  clouds 
are  past  away. 

VII.  To  all  real  Christians,  then,  temptations,  though 
grievous  in  the  endurance,  are  blessings  in  their  con- 
sequences. They  become  an  effectual  and  precious 
means  of  grace.  The  petition  taught  us  by  our  Lord, 
Lead  us  not  into  temptation,  was  evidently  not  intended 
as  a  request  that  we  may  absolutely  be  saved  from 
exposure  to  any  solicitation  or  inducement  to  trans- 
gress. This  would  be  as  impossible,  in  the  nature  of 
things,  as  it  would  be  undesirable  in  itself.  It  is  a 
request,  that  we  may  not  be  suffered  to  encounter 
temptations  which  are  disproportioned  to  our  strength, 
and  unaided  by  the  grace  of  God;  and  so  to  fall  beneath 
their  power.  But  if  we  meet  them  as  the  man  Christ 
Jesus  met  them;  if  we  promptly  say  to  each  sugges- 
tion, Get  thee  behind  me  Satan;  if  new  grace  will 
accompany  each  new  trial  of  our  principles,  while  we 


USES  OF  TEMPTATION.  199 

are  faithful  to  ourselves;  then  we  should  think  our- 
selves happy,  that  we  are  not  left  undisturbed,  to  sink 
down  into  spiritual  listlessness.  We  should  even  earn- 
estly desire  that  God  would  put  our  graces  to  the  proof; 
to  the  end  that  they  may  grow,  and  that  we  and 
others  may  have  evidence  clear  and  convincing,  of 
their  existence  and  increase.  If  it  is  thus,  that  we  are 
to  be  brought  to  the  estate  of  perfect  ones  in  Christ, 
instead  of  desponding  or  growing  weary,  we  should 
bear  with  cheerfulness  the  necessary  discipline,  and 
endure  hardness,  as  good  soldiers  of  the  cross, 

VIII.  It  is  also  manifest,  that  they  whose  hearts  are 
stayed  on  God,  have  no  right,  in  the  discharge  of 
Christian  duty,  to  decline  a  useful  course  of  action,  on 
the  ground  that  it  will  be  attended  with  temptations. 
It  will  often,  and  perhaps  generally  be  the  fact,  that 
eminent  usefulness  exposes  to  peculiar  dangers;  and 
hence  some  Christians  may  be  found,  who  excuse 
themselves  from  enlarging  their  sphere  of  usefulness, 
when  opportunities  occur,  on  the  ground  that  they 
must  thus  increase  their  perils.  One  refrains  from  the 
exercise  of  an  enlarged  benevolence,  lest  he  should  fall 
into  the  sin  of  ostentation.  Another  will  not  employ 
his  talents,  on  an  extensive  scale,  and  in  a  way  to 
confer  the  highest  benefit  on  others,  lest  he  should 
come  to  love  inordinately  the  praise  of  men.  A  third 
will  not  attempt  to  make  himself  a  bright  example 
of  holiness  to  others,  lest  spiritual  pride  should  be 
awakened  in  his  heart.  In  all  such  cases,  there  is  a 
criminal  want  of  moral  courage.     The  Christian  has 


200  USES  OF  TEMPTATION. 

no  right,  indeed,  presumptuously  to  rush  into  the  way 
of  danger;  for  if  be  does,  he  has  no  promise  that  will 
shield  him.  But  if  he  goes  at  the  call  of  duty,  he  has 
underneath  him  the  everlasting  arms;  and  thus  sus- 
tained, he  will  not,  can  not  fall.  When  the  friends  of 
Luther  would  have  dissuaded  him  from  going  to 
"Worms  in  defence  of  truth,  he  replied,  I  would  go, 
though  the  devils  in  my  path  were  as  thick  as  the  tiles 
upon  the  house-tops.  This  is  the  true  spirit,  when  the 
call  of  duty  is  plain.  You  may  not,  Christian  reader, 
decline  responsibility,  lest  evil  jshould  assail  you.  Your 
fears  are  groundless.  As  your  need  is,  so  shall  be 
your  strength;  and  having  faithfully  endured,  you 
shall  afterward  come  forth  all  the  firmer  and  the  hap- 
pier for  the  trial. 

IX.  Nor  must  it  be  forgotten,  that  if  not  successfully 
resisted,  temptations  are  of  course  evils,  in  themselves, 
and  in  their  consequences.  If  therefore  there  are  any 
means,  the  use  of  which  will  serve  to  insure  success  in 
the  conflict  with  them,  no  doubt  can  possibly  exist, 
that  every  child  of  God  is  bound  to  use  them.  There 
are  such  means;  and  both  reason  and  the  Bible,  point 
them  out.  It  is  one  of  the  plainest  principles  of 
common  sense,  that  when  dangers  threaten,  we  should 
stand  upon  our  guard;  and  that  when  they  come,  we 
should  avail  ourselves  of  whatever  aid  is  within  our 
reach.  The  same  things  are  enjoined  upon  us  in  the 
Scriptures.  Watch  and  pray,  that  ye  enter  not  into 
temptation;  that  is,  that  ye  fall  not  by  its  power.  WThat 
I  say  unto  you,  I  say  unto  all,  watch.     Be  sober,  be 


USES  OF  TEMPTATION.  201 

vigilant;  for  your  adversary  the  devil  goeth  about, 
seeking  whom  he  may  devour.  Stand,  therefore, 
having  your  loins  girt  about  with  truth,  and  having 
on  the  breast  plate  of  righteousness,  and  your  feet  shod 
with  the  preparation  of  the  Gospel  of  peace.  Above 
all,  taking  the  shield  of  faith,  wherewith  ye  shall  be 
able  to  quench  all  the  fiery  darts  of  the  wicked;  and 
take  the  helmet  of  salvation,  and  the  sword  of  the 
Spirit,  which  is  the  word  of  God.  These  directions 
require  Christians  to  be  watchful,  lest  temptations  find 
them  unprepared  for  conflict;  to  renew  their  strength 
by  waiting  upon  God;  and  to  fortify  their  minds  by 
filling  them  with  the  motives  and  promises  of  the 
Gospel.  In  this  way,  every  one  should  prepare  him- 
self.to  war  a  godly  warfare. 

Be  persuaded,  therefore,  Christian  reader,  to  watch 
and  pray.  You  are,  and  must  be,  while  you  live, 
encompassed  with  temptations.  There  is  no  place  of 
refuge  from  them  on  this  side  Heaven.  It  is  for  you, 
therefore,  to  determine,  whether,  being  overcome,  they 
shall  raise  you,  in  the  end,  to  higher  glory;  or  over- 
coming you,  shall  sink  you  to  perdition.  You  need 
not  fall  beneath  their  power.  The  strength  of  heaven 
is  yours,  if  you  will  use  it.  O,  then,  be  faithful. 
When  you  are  tossed  upon  the  billows,  and  wearied 
and  perplexed  with  many  strifes,  remember  that  a  rest 
remaineth  for  you,  after  you  shall  have  borne  the  heat 
and  burden  of  the  day.  They  who  are  gone  before 
you,  and  are  now  enjoying  its  repose,  pass  on  their 
way  thither  through  all  that  tries  your  heart.  But 
what  they  then  endured,  is  now  forgotten  amid  their 

17 


202 


USES  OF  TEMPTATION. 


present  joys:  nor  will  you  deem  your  severest  trials 
worth  a  thought,  when  you  shall  have  reached  their 
blessed  estate.  You  will  obtain  joy  and  gladness,  and 
sorrow  and  sighing  shall  flee  away  for  ever ! 


203 


CHAPTER  XV. 


IT  YIELDETH  THE  PEACEABLE  FRUIT  OF  RIGHT- 
EOUSNESS, UNTO  THEM  WHICH  ARE  EXERCISED 
THEREBY. 

I.  If  we  forget  for  a  moment  all  that  is  spiritual, 
in  the  nature  and  the  relations  of  our  race,  and  look 
at  the  picture  of  human  life  which  is  presented  to  the 
outward  eye,  how  gloomy  and  mysterious  is  the  view ! 
We  see  a  countless  multitude  of  creatures,  made 
capable  of  happiness  and  eager  to  obtain  it,  and  yet 
subject,  in  a  thousand  ways,  to  privation,  disappoint- 
ment, and  the  keenest  suffering.  One  is  engaged  in 
the  prosecution  of  a  favorite  enterprise;  and  we  wait, 
to  see  how  his  heart  will  overflow  with  joy  at  its 
accomplishment.  But,  at  once,  by  some  cross  inci- 
dent, he  is  cast  down  from  the  heights  of  expectation, 
and  compelled  to  give  over  in  despair.  Another,  is 
rejoicing  in  the  vigor  of  his  frame,  or  of  his  intellect; 
and  we  are  looking  to  see  him  happy  in  the  success- 
ful exertion  of  his  powers.  But  on  a  sudden  he 
is  arrested  by  disease,  his  energy  is  wasted,  and  he 
is  doomed  to  drag  out  a  weary  and  comparatively 
useless  life.     Another  still,  has  a  heart  full  of  sen- 


204  USES  OF  AFFLICTION. 

sibility,  and  is  surrounded  with  objects  of  the  ten- 
derest  affection;  and  we  perceive  that  he  finds  rich 
enjoyment,  in  loving  and  receiving  a  return  of  love. 
But  suddenly  there  comes  the  shaft  of  death ;  and, 
one  by  one,  the  darlings  of  his  soul  are  pierced,  and 
laid  low  in  the  remorseless  grave.  From  such  a  view 
as  this, — a  view  in  which  we  seem  to  see  men  only 
tantalized  with  happiness, — we  turn  away  dejected 
and  perplexed.  We  feel  that  the  lot  of  man  is  a  dark 
and  melancholy  problem;  and  would  forget  it,  were  it 
not  that  this  is  impossible,  because  it  is  our  own. 

But  when  we  bring  into  our  contemplation  the 
existence  and  the  providence  of  God,  and  the  spirit- 
ual and  immortal  nature  of  the  human  soul,  a  great 
part  of  our  perplexity  and  gloom,  is  at  once  removed. 
We  see  that  the  life  we  live  on  earth,  is  only  a 
transient  and  preparatory  state;  that  we  are  not  placed 
here  with  reference  mainly  to  our  present  happiness, 
but  to  the  higher  end  of  disciplining  the  undying 
spirit,  and  preparing  it  for  a  state  of  existence  far 
more  glorious  in  its  nature,  and  absolutely  endless  in 
duration;  and  we  feel,  that  the  discomforts  which  we 
suffer  here  are  trifles,  when  compared  with  the  joys  to 
which  they  are  used  as  means  of  introducing  us. 

It  is  by  the  aid  of  the  Word  of  God,  that  we  are 
enabled  to  place  the  subject  before  us,  in  this  inte- 
resting and  consolatory  light.  This  teaches  us,  that 
our  trials  are  the  wise  and  good  corrections  of  our 
heavenly  Father;  that  they  come  from  the  same  hand 
that  fills  our  cup  with  blessings,  from  the  same  heart, 
that  has  expressed  its  tenderness  in  innumerable  ways. 


USES  OF  AFFLICTION.  205 

It  assures  us  that  the  reason  why  parental  love  adopts 
such  means  of  discipline,  is  that  though  no  chastening 
for  the  present  seemeth  to  be  joyous,  but  grievous; 
yet  afterward,  it  yieldeth  the  peaceable  fruit  of 
righteousness,  to  them  that  are  exercised  thereby. 
This  reason  is  worthy  of  our  special  consideration: 
and  as  we  have  already  seen,  that  temptations  to  do 
evil,  have  a  salutary  moral  influence  on  our  characters, 
so  also  it  will  appear,  that  temptations  in  the  suffering 
of  evil,  tend  directly  to  promote  our  holiness. 

II.  It  is  one  of  the  most  common  consequences  of 
afflictions,  that  they  produce  a  distaste  for  whatever 
is  vain  and  trifling,  in  the  pursuits  and  pleasures  of 
this  world.  If  man  had  never  fallen,  we  may  reasonably 
suppose,  that  the  enjoyments  of  sense  and  the  tem- 
porary interests  of  the  present  life,  would  have  had 
no  injurious  influence  on  moral  progress.  They  would 
have  acted  on  well  regulated  sensibilities;  would  have 
been  regarded  with  an  unperverted  judgment;  and  so 
would  have  awakened  an  ardor  of  desire,  and  excited 
to  an  energy  of  action,  never  excessive,  but  just  pro- 
portioned to  their  real  consequence.  The  discharge 
of  relative  duties,  the  care  of  the  body  and  the  gra- 
tification of  its  appetites,  would  have  been  a  pleasant 
pastime;  refreshing  to  the  spirit,  yet  never  seducing 
it  away  from  nobler  things.  But  upon  man  as  a  fallen 
being,  possessed  of  disordered  appetites  and  passions, 
the  things  of  sense  exert  continually  an  ensnaring 
influence.  They  excite  a  thousand  empty  wishes. 
They  beguile  the  imagination,  till  it  fixes  on  shining 


206  USES  OF  AFFLICTION. 

bubbles,  and  believes  them  solid  things.  Thus  they 
engage  him  in  unprofitable  pursuit;  they  make  im- 
mediate gratification,  his  great  object  of  desire,  and 
absorb  him  in  a  forgetfulness  of  true  and  lasting  good. 
We  may  see  multitudes  around  us,  like  children  chasing 
the  down  that  floats  on  the  summer  breeze,  or  the 
painted  insect  that  flutters  in  the  sunshine,  pursuing 
what  is  absolutely  worthless,  to  the  neglect  of  all  that 
is  deserving  of  pursuit;  wasting  in  this  manner,  no 
little  portion  of  their  lives,  and  neglecting  altogether 
the  formation  of  a  holy  character,  which  is  the  proper 
end  of  life;  or  making  but  lingering  progress  in  the 
work.  Such,  if  left  to  go  on  undisturbed,  would 
probably  squander  life  away,  without  reflecting  for 
what  end  it  was  bestowed. 

But  as  the  child  is  startled  from  his  thoughtless 
chase  by  the  sudden  peal  of  thunder,  and  is  driven 
to  reflection  on  the  transient  nature  of  his  pleasures, 
while  the  storm  is  sweeping  by,  so  the  man,  who 
with  equal  thoughtlessness,  is  wasting  life  in  vain 
pursuits,  is  aroused  from  his  dream  by  the  coming  of 
adversity.  Affliction  chastens  the  spirit,  and  brings 
it  to  reflection.  It  leads  to  a  discernment  of  the 
difference  between  the  shadow-  and  the  substance; 
and  thus  tends  to  recover  from  infatuation,  and  restore 
to  reason  and  to  duty.  If,  reader,  you  have  seen  the 
day  of  trial,  you  have  probably  learned  something  of 
all  this.  When  disappointment  has  occurred,  you 
have  thought  of  the  vanity  of  earthly  good.  When 
a  beloved  friend,  or  relative,  has  been  removed  by 
death,  you  have  felt  that  you  needed  an  unchangeable 


USES  OF  AFFLICTION.  20? 

object  or  affection.  When  you  have  been  laid  your- 
self upon  the  bed  of  sickness,  you  have  been  impressed 
with  the  nearness  of  eternity,  and  with  the  vastness 
and  solemnity  of  its  concerns.  And  while  this  state 
of  things  continued,  you  lost,  in  a  great  degree,  your 
love  of  what  is  empty  and  unsatisfying ;  the  spell 
which  had  held  the  mind  was  broken;  and  you  felt  as 
though  you  must  and  would,  live  wisely  for  the  time  to 
come.  Your  own  experience,  therefore,  gives  its 
testimony  that  the  tendency  of  crosses,  is  to  correct 
a  state  of  mind,  which  is  one  of  the  greatest  obsta- 
cles in  the  way  of  attention  to  spiritual  and  eternal 
things. 

III.  Afflictions  forcibly  remind  us,  also,  of  our  de- 
pendence upon  God.  Though  nothing  is  more  clear, 
than  that  in  him  we  live  and  move  and  have  our 
being,  there  is  too  often,  but  a  feeble  sense  of  this, 
upon  our  minds.  Our  constant  notice  of  the  agency 
of  second  causes,  makes  us  forgetful  of  the  first  great 
Cause.  We  deem  ourselves  the  procurers  of  the  good 
which  we  enjoy,  instead  of  feeling  that  we  are  only 
recipients,  while  He  openeth  his  hand,  and  supplieth 
the  wants  of  every  living  thing.  We  ascribe  our 
greater  happiness  than  others,  to  our  superior  care 
and  foresight,  and  thus  take  to  ourselves,  the  praise 
which  is  due  to  Him  alone. 

We  would  by  no  means  question  or  deny,  the  fact, 
that  God  has  placed  us  under  definite  natural  laws, 
upon  conformity  to  which,  our  outward  well  being 
must  depend.    He  has,  undoubtedly,  given  laws  to  our 


208  USES  OF  AFFLICTION. 

physical  constitution,  the  observance  of  which,  will 
secure  our  health  and  comfort,  and  the  disregard  of 
which,  will  induce  disease  and  suffering.  He  has 
plainly  connected  prudence  and  industry,  with  pros- 
perity and  competence;  and  recklessness  and  indolence, 
with  want;  and  so  in  a  multitude  of  things,  has  made 
our  welfare  to  depend  on  what  we  do.  But  why  does 
one  man  understand  and  obey  these  various  laws,  so 
much  better  than  another?  Is  it  not,  in  general,  that 
the  one  has  stronger  powers,  or  has  in  the  providence 
of  God,  been  better  instructed,  or  placed  under  better 
influences,  or  in  more  favorable  circumstances  than 
the  other?  If  so,  it  follows  plainly,  that  the  man  who 
is  happier  than  his  neighbor,  owes  it  ultimately  to 
God,  as  truly  as  though  his  prosperity  were  bestowed 
directly,  instead  of  indirectly,  as  it  is.  When  therefore, 
in  view  of  our  own  agency  in  the  good  or  evil  of  our 
lives,  we  lose  sight  of  the  agency  of  God,  we  are 
greatly  in  the  wrong,  and  have  need  to  be  set  right. 

Disappointment  in  our  schemes,  and  personal 
affliction  or  bereavement,  is  well  adapted  in  various 
respects,  to  convince  us  of  our  error.  The  hour  of 
adversity,  teaches  us  most  forcibly,  the  insufficiency 
of  our  own  vigilance  and  foresight,  to  save  ourselves 
from  reverses  and  from  trials,  and  makes  it  too  plain 
to  be  denied,  that 

1  There  's  a  Divinity  that  shapes  our  ends; ' 

a  Providence  that  ruleth  over  all;  that  afflictions  come 
not  from  the  dust,  neither  do  troubles  spring  out  of 
the  ground.   You  have  seen  a  man  who  had  long  been 


USES  OF  AFFLICTION.  209 

prosperous,  forgetful  of  God,  and  priding  himself  on 
his  success:  and  you  have  seen  his  boasted  wisdom 
baffled,  till  one  after  another  of  his  plans  were  over- 
thrown, and  he  was  stripped  of  all.  You  have  seen 
him  thus,  brought  to  serious  reflection,  and  convinced 
that  the  race  is  not  always  to  the  swift,  nor  the  battle 
to  the  strong;  that  it  is  not  in  man  that  walketh  to 
direct  his  steps,  but  that  the  Most  High  setteth 
up  one  and  casteth  down  another.  You  have  seen 
another,  confident  in  his  prudence,  as  a  safeguard 
from  disease;  and  you  have  seen  him  a  little  after, 
pining  on  the  bed  of  sickness,  and  confessing  with  a 
humble  sense  of  his  own  shortsightedness,  that  God 
only  can  defend  from  the  pestilence  that  walketh  in 
darkness,  and  the  destruction  that  wasteth  at  noonday. 
So  when  God  has  laid  on  others  his  bereaving  hand, 
and  arrayed  them  in  the  robes  of  mourning,  you  have 
observed  in  them,  a  deeper  sense  than  they  ever  had 
before,  of  the  truth  that  they  hold  all  their  comforts 
by  the  favor,  and  according  to  the  pleasure,  of  the 
Almighty  Power.  Observation  has  doubtless  furnished 
many  such  illustrations  of  the  fact  that  afflictions  do 
tend  to  arouse  the  feeling  of  dependence  in  the  soul. 

IV.  Afflictions  are  well  fitted  likewise,  to  remind  us 
of  our  sins.  Owing  to  our  moral  obduracy  and  blind- 
ness, the  number  and  evil  of  our  sins,  is  ordinarily  but 
little  felt  or  thought  of:  it  is  only  those  whom  the 
grace  of  God  has  sanctified,  that  can  say  with  David, 
My  sin  is  ever  before  me. 

But  it  is  a  truth  clearly  perceptible  by  reason,  that, 


210  USES  OF  AFFLICTION. 

holy  beings,  can  not  be  placed  in  a  state  of  suffering, 
under  the  government  of  Infinite  Goodness.  The 
Scriptures  also  teach  us,  that  the  various  evils  of  our 
present  state,  are  the  consequence  of  the  introduction, 
and  universal  prevalence  of  sin.  Suffering,  then,  is 
the  standing  testimony  in  our  world,  to  human  sinful- 
ness. While  this  is  out  of  sight,  and  we  are  receiving 
only  blessings  from  the  Author  of  all  good,  we  may 
easily  forget  what  character  we  bear.  But  how  shall 
we  forget  the  cause,  when  we  find  our  own  hearts 
bleeding,  or  see  others  pierced  with  anguish?  Hark, 
and  you  hear  the  groans  of  a  world  go  up  to  Heaven ! 
With  what  an  impressive  voice  do  they  tell  of  human 
sin.  Look,  and  you  see  one  mourning  over  disap- 
pointed hopes;  another,  hanging  wTith  agonizing  tears 
over  the  grave  that  covers  all  he  loved;  his  parent,  or 
his  child,  or  the  companion  of  his  bosom:  another, 
wasting  away  life,  cut  off  alike  from  pleasure  and  from 
usefulness,  by  lingering  disease!  Do  not  these  things 
cry  aloud,  that  sin  hath  dominion  over  men?  Remem- 
ber, too;  have  not  pains  and  sorrows  often  been  scat- 
tered in  the  path  which  you  yourself  have  trodden? 
Have  they  not  spoken  to  your  conscience  with  a 
reproving  voice,  and  sometimes  at  least  effectually 
brought  your  iniquities  to  mind  ? 

So  true  is  it,  therefore,  that  afflictions  are  proper 
mementos  of  our  sins,  that  it  is  wonderful  that  living 
in  a  world  of  trial,  our  sins  should  be  ever  out  of 
mind.  Every  day,  either  in  what  we  see  or  feel, 
must  urge  them  on  our  notice,  and  claim  for  them  our 
attention. 


USES  OF  AFFLICTION.  211 

V.  And  finally,  the  afflictions  of  the  present  state, . 
are  well  adapted  to  quicken  our  desires  for  Heaven. 
The  word  of  God  discloses  to  us  a  perfect  world  beyond 
the  grave;  a  world  offered  as  the  eternal  home  of  our 
immortal  spirits,  if  only  we  will  lay  up  our  treasures 
there,  and  acquire  the  character,  which  God  has  made 
necessary  to  admission.  We  can  not  doubt  the  fact,  for 
we  have  it  on  the  word  of  Him  who  can  not  lie.  But 
the  blessedness  of  the  heavenly  state,  is  beyond  the  eye 
of  sense.  It  requires  the  exercise  of  vigorous  faith, 
in  order  to  apprehend  it  clearly.  It  is  also  to  be 
approached,  only  through  the  dark  and  gloomy  wave 
of  death:  and  hence,  to  most  it  appears  remote,  and 
difficult  of  access;  and  so  it  awakens  comparatively 
few  intense  desires.  The  great  majority  would  rather 
linger  here,  than  spread  the  wings  of  the  Spirit  for  the 
skies,  so  long  as  they  may  here  enjoy  a  good  degree 
of  cheerfulness  and  peace. 

But  the  enduring  of  earthly  trials,  especially  when 
long  continued,  is  almost  sure  to  produce  in  the  mind, 
at  least  for  a  time,  a  weariness  of  the  present  life,  and 
aspirations  towards  a  better.  The  language  of  Job, 
when  stripped  of  earthly  good, — I  would  not  live 
always, — has  been  adopted  as  its  own,  by  many  a 
heart.  Under  such  circumstances,  it  is  scarcely  possi- 
ble, but  that  the  knowledge  of  a  world, 

'  Where  everlasting  spring  abides, 
And  never  withering  flowers  -,' 

where  there  are  no  disappointments,  no  tears,  no  pangs, 
no  bereavements,  should  awraken  desire  to  be  fitted  for 


212  USES  OF  AFFLICTION. 

*that  world,  and  in  those  who  are  prepared  to  enter  it, 
a  longing  to  exchange  the  storms  of  life,  for  its  eternal 
calm  and  sunshine.  On  the  simple  ground  that  rest  is 
sweet  to  the  weary,  that  the  sorrowing  longs  to  find 
relief,  and  the  sufferer  to  assuage  his  pains,  it  must  be 
seen  to  be  the  natural  tendency  of  trials,  to  make 
Heaven  desirable  in  our  esteem,  and  to  excite  us  to 
efforts  to  obtain  it.  What  heart  does  not  feel  that  it 
is  so?  Who  has  not  seemed  to  hear,  in  the  day  of 
trial,  a  voice  distinctly  saying,  Arise  ye,  and  depart 
hence,  for  this  is  not  your  rest?  Who  has  not  felt  that 
he  himself  was  but  a  sojourner  on  earth,  as  all  the 
fathers  were,  and  that  he  ought  to  seek  a  city  that 
hath  immovable  foundations,  whose  builder  and  whose 
maker  is  God  ? 

If  now  the  trials  which  God  appoints  us  in  this  life, 
are  adapted  to  such  ends;  if  they  tend  to  withdraw  the 
mind  from  earthly  vanities,  to  make  us  feel  ourselves 
dependent  creatures,  to  recall  our  sins  to  mind,  and  to 
render  heaven  attractive  to  our  souls,  then  it  is  true, 
that  their  appropriate  influence  is  to  urge  us  towards 
holiness.  Like  other  means  of  grace,  they  may  not 
always  answer  the  end  for  which  they  were  designed. 
Their  proper  tendencies  may  be  resisted  or  perverted. 
But  whenever  this  occurs,  the  fault  is  ours  alone.  It 
still  remains  a  fact,  that  they  are  means  employed  by 
God  to  make  us  better,  and  that  they  are  wisely  fitted 
to  that  end;  it  is  still  true,  that  though  not  joyous  but 
grievous  for  the  present,  yet  afterward,  they  yield  the 
peaceable  fruit  of  righteousness  to  them  that  are 
exercised  thereby. 


USES  OF  AFFLICTION.  213 

VI.  How   unreasonable  then,  are   our  complaints, 
when  we  are  called  to  suffer  by  the  providence  of  God! 
To  human  nature,  the  cup  of  affliction  is  in  itself  a 
bitter  cup.     It  is  indeed  hard  to  see  our  hopes  cut  off, 
to  feel  the  ties  of  affection  sundered,  or  to  find  the 
vigor  of  our  frames  exhausted  by  disease,  and  to  pass 
days  and  weeks  in  lingering  pain:  and  it  is  no  unusual 
thing,  to  hear  those  who  suffer  thus,   repine  at  the 
providence  of  God,  and  bitterly  deplore  their  lot.     But 
the    enduring   welfare  of   our  souls,   is  of  infinitely 
higher  consequence,  than  the  present  gratification  of 
our  wishes;  and  only  by  our  holiness,  can  the  well 
being  of  our  souls  be  made  secure.     And  since,  as  we 
have  seen,  afflictions  are  employed  by  God  as  means 
of  leading  us  to  holiness,  to  murmur  at  them,  is  to 
murmur  at  his  endeavors  to  promote  our  highest  good. 
What  more  unreasonable  than  this,  can  be  imagined? 
It  is  as  if  one  should  complain  of  his  physician,  because 
the  remedies  prescribed,  though  efficacious  for  his  cure, 
were  unpleasant  to  the  taste.     Remember,  Christian, 
when  again  you  are  tempted  to  repine,  that  but  for 
those  very  trials  which  call  forth  your  complaints,  you 
might,   perhaps,    have   loved   the   world   supremely, 
forgotten  your  dependence  and  your  sins,  bestowed  no 
thoughts  on  heaven,  and  thus  have  been  undone  to  all 
eternity.     If  you  consider  this,  your  complainings  will 
be  hushed.     When  you  feel  the  chastising  rod,  you 
will  rather  be  disposed  to  say,  I  was  dumb,  I  opened 
not  my  mouth,  because  thou  didst  it. 

VII.  See  to  it  also,  when  afflictions  come,  that  you 
18 


214  USES  OF  AFFLICTION. 

faithfully  endeavor  to  reap  that   benefit  from   them, 

which  they  are  fitted  to  convey.     Like  other  means 

which  God  employs  for  our  improvement,  their  actual 

efficacy  must  ultimately  depend  upon  ourselves.     As 

we  may  resist  and  pervert  the  influence  of  the  Gospel 

and  of  the  Spirit  of  God,  so  may  we  the  inflnence  of 

afflictions.      We  may  steel  our  minds  against  their 

subduing  power.     We  may  forget  the  lessons  which 

they  teach  us,  in  respect  to  the  world,  ourselves,  and 

God,  and  repress  the  thoughts  of  heaven  which  they 

so  naturally  awaken;  and  so  they  may  leave  us  harder 

than  they  found  us.     We  should,  therefore,  prayerfully 

endeavor  to  give  them  their  appropriate  influence  on 

our  hearts.     When  we  find  them  impressing  on  us  the 

vanity  of  earthly  things,  we  should  strive  to  deepen 

the  impression.     When  they  show  us  our  dependence, 

we  should  seek  to  realize  it  more.     When  they  call 

our  sins  to  mind,  we  should  dwell  on  the  recollection, 

till  we  awaken  penitential  sorrow.     When  they  raise 

our  thoughts  to  heaven,  we  should  make  an  effort  to 

detain  them  there,  till  our  souls  are  filled  with  holy 

longings  for  that  blest   abode.     How   blessed,   how 

purifying,  how  delightful,  would  be  the  consequences 

of  our  trials,  did  we  but  use  them  thus?     Make  then 

the  experiment,  reader.     You  live  in  a  vale  of  tears; 

you  must  have  your  turn  of  weeping;  and  even  now, 

perhaps,  you  wear  the  badge  of  sorrow.     Keep  in  mind 

the  design  of  God  in  the  afflictions  which  he  sends. 

Desire  not  so  much  that  you  may  escape  them,  as  that 

they  may  be  blessed  to  your  separation  from  the  world, 

and  your  consecration  to  the  Lord.     If  under  the  Divine 


USES  OF  TEMPTATION.  215 

chastening,  you  grow  holier,  you  will  grow  happier  too. 
The  cloud  may  be  dark  that  gathers  over  you,  but  it  is 
spanned  by  the  bow  of  promise.  You  may  be  tossed 
on  stormy  billows,  but  it  is  that  you  may  reach  the 
eternal  rest.  Your  breast  may  heave  with  sorrow,  but 
it  is  for  the  purpose  of  fitting  you  for  everlasting  joy. 
0  then,  in  the  day  of  adversity  consider.  AYhile  you 
bear  the  weight  of  anguish,  see  to  it  that  you  do  not 
lose  the  blessing  that  is  intended  to  succeed  it.  If 
with  a  meek  and  penitent  and  trusting  spirit,  you  en- 
dure the  chastening  of  the  Lord,  it  will  yield  the  fruit 
of  righteousness:  you  shall  find  the  eternal  God  your 
refuge,  and  underneath  you,  the  everlasting  arms! 


216 


CHAPTER  XVI. 


BUT  I  SAY  UNTO  YOU,  LOVE  YOUR  ENEMIES. 

Ye  are  not  of  the  world,  said  the  Saviour,  on  one 
occasion,  to  the  disciples;  and  no  one  can  attend  to 
the  spirit  of  the  Gospel,  and  not  see,  that  the  temper 
and  character  which  it  requires  of  such  as  would 
bear  the  Christian  name,  are  altogether  dissimilar  to 
the  natural  temper  and  character  of  mankind.  Good 
is  not  more  opposite  to  evil,  light  is  not  more  opposite 
to  darkness,  than  the  dispositions  demanded  by  the 
Gospel,  are  opposite  to  the  impulses  of  the  unchanged 
mind.  This  is  proved  beyond  a  doubt,  by  a  comparison 
of  the  maxims  and  the  conduct  of  the  world  at  large, 
with  the  doctrines  and  precepts  of  the  Gospel.  There 
are  some  few  of  the  duties  wThich  Jesus  Christ  enjoins, 
which  have  been  enjoined  also  by  heathen  moralists; 
and  a  still  smaller  number,  which  have  been  somewhat 
generally  practiced  among  men.  But  these,  are  the 
more  obvious,  as  well  as  the  more  easy  duties  of  mo- 
rality; such  duties,  as  may  be  performed  without  the 
existence  of  holy  principle,  because  requiring  little 
either  of  self  denial  or  of  effort.  Never  has  any 
mere  human  teacher,  ascended  like  our  Lord,  to  the 


THE  LOVE  OF  ENEMIES.  217 

highest  range  of  moral  duties;  delivering  precepts, 
obedience  to  which,  must  necessarily  suppose  the 
ascendency  of  pure  and  holy  principle  within  the 
soul;  and  never  has  the  performance  of  those  duties 
which  suppose  the  eradication  of  selfishness  and  the 
reign  of  benevolent  affection,  been  demanded  by  the 
prevailing  opinions  of  mankind,  when  left  destitute 
of  divine  instruction. 

Nor  do  even  those  who  are  intellectually  enlightened 
by  the  Gospel,  but  who  are  not  under  its  controlling 
influence,  come  up  at  all  to  its  elevated  standard. 
Look  around  and  see  what  are  the  maxims  of  society. 
How  loose,  and  vague,  in  comparison  with  the  rules 
which  Christ  has  given!  How  fair  a  character  may 
be  in  the  judgment  of  the  world,  and  yet  how  defect- 
ive according  to  the  Gospel  estimate !  We  have  need 
then,  to  study  the  moral  code  of  Jesus  Christ.  We 
must  aim  to  come  up  to  this,  or  be  written  wanting 
before  God. 

II.  Among  the  moral  precepts  delivered  by  our 
Lord,  that  which  instructs  us  to  show  kindness  to  our 
enemies,  stands  preeminent.  It  is  a  precept,  which 
no  system  but  Christianity  can  boast.  It  bears  upon 
its  very  face,  the  impress  of  Divinity.  Conformity  to 
it,  constitutes  unquestionably  the  sublime  in  morals, 
and  one  of  the  highest  excellencies  of  Christian 
character.  To  ascertain  what  it  requires,  and  to 
examine  in  its  light  our  feelings  and  our  conduct, 
can  hardly  fail  to  be  an  interesting  and  profitable 
exercise. 


218  THE  LOVE  OF  ENEMIES. 

Let  us  first,  assign  some  limits  to  the  meaning  of 
the  precept,  Love  your  enemies;  and  then  endeavor 
to  show  precisely  what  it  does  require. 

By  way  of  limitation  we  remark,  that  it  does  not 
require  us  to  treat  our  enemies  precisely  as  we  treat 
our  friends.  We  must  of  necessity,  sustain  relations 
of  peculiar  intimacy,  to  those  of  our  fellow  creatures 
with  whom  we  are  associated  in  the  pursuits  and  the 
intercourse  of  life.  And  God  has  laid  the  foundation, 
in  our  social  constitution,  for  special  attachments, 
between  such  as  are  thus  brought  into  immediate 
contact,  particularly  when  they  possess  according 
views  and  a  kindred  spirit.  That  we  should  have 
cherished  friends,  therefore — friends  who  hold  a  high 
place  in  our  affections,  and  are  beyond  others  essential 
to  our  happiness,  is  a  necessary  result  from  our  cir- 
cumstances and  our  nature.  We  can  not  then  suppose, 
that  such  peculiar  affection  as  that  which  attaches  us 
to  them,  is  demanded  of  us,  towards  those  of  our 
fellow  creatures  whose  relations  to  us  are  remote,  and 
whose  power  to  minister  to  our  welfare,  is  com- 
paratively trifling.  To  feel  a  special  affection  for  our 
personal  friends,  does  not  necessarily  diminish  our 
good  will  to  others;  and  it  is  surely  fit,  that  they  who 
are  called  upon  to  render  us  services  which  others  do 
not  render,  and  to  suffer  from  our  faults  as  others  do  not 
suffer,  should,  as  a  just  return,  hold  a  place  in  our 
hearts,  which  others  do  not  hold.  We  may  add  also, 
that  we  have  in  our  Lord  himself,  an  example  of 
special  friendship.  John  was  styled  by  way  of  emi- 
nence, the  disciple  whom  Jesus  loved.     We  may  be 


THE  LOVE  OF  ENEMIES.  219 

sure,  therefore,  that  such  friendship,  is  not  incon- 
sistent with  the  precept  we  are  now  considering, 
and  that  this  precept  does  not  require,  that  we  should 
make  our  enemies  our  confidants,  and  take  them  to 
our  hearts. 

III.  Nor  does  the  command  to  love  our  enemies, 
require  us  not  to  seek  redress,  if  our  enemies  violate 
our  rights.  If,  for  example,  an  enemy  wantonly  de- 
stroy our  property,  it  is  not  forbidden  us  to  compel 
him  to  repair  the  injury,  by  legal  means.  For  every 
man,  is  entitled  to  the  peaceable  enjoyment  of  his 
rights,  both  personal  and  civil.  Civil  government  is 
ordained  of  God,  to  secure  to  those  who  are  subject  to 
it,  this  enjoyment.  To  avail  ourselves  of  the  civil 
authority,  therefore,  for  the  ^protection  or  recovery  of 
our  rights,  is  nothing  more  than  to  use  the  divinely 
appointed  means  of  obtaining  simple  justice ;  and 
there  can  be  no  question,  as  to  our  right  to  demand 
justice  from  all  our  fellow  men,  so  far  as  they  have 
ability  to  render  it. 

It  may,  however,  often  be  expedient,  to  waive  our 
right  in  matters  of  small  consequence,  that  our  ene- 
mies may  be  convinced  that  we  act  from  generous  and 
worthy  principles.  In  respect  to  this,  we  are  to  govern 
ourselves  by  circumstances,  and  our  views  of  what  is 
best.  It  is  a  matter  of  duty,  only  so  far  as  it  may 
promise  to  exert  a  favorable  moral  influence. 

Nor  does  the  precept  forbid  the  punishment  by  the 
civil  magistrate,  of  those  who  by  their  crimes,  are  ene- 
mies of  the  public  peace.     Civil  society,  is  essential 


220  THE  LOVE  OF  ENEMIES. 

to  the  welfare  of  mankind;  and  for  this  reason,  it  is 
the  will  of  God  that  it  should  be  maintained.  But  it 
can  be  maintained,  only  by  the  support  of  law;  and 
law  can  be  supported  only  by  the  punishment  of  those 
who  break  it.  It  is  therefore  the  will  of  God,  that 
transgressors  shall  be  punished.  Civil  magistrates, 
are  accordingly  recognized  in  the  New  Testament,  as 
ordained  of  God  to  be  a  terror  to  evil  doers.  The  di- 
vine sanction,  is  expressly  given,  to  the  punishment  of 
offenders,  when  proceeded  against  according  to  the 
established  forms  of  justice. 

IV.  But  we  now  go  on  to  show  directly,  what  is 
enjoined,  in  the  admirable  precept  of  our  Lord,  which 
is  the  subject  of  inquiry.  It  clearly  requires  us  to  en- 
tertain no  hostile  and  malevolent  feelings  towards  our 
enemies;  that  is,  towards  those  who  have  injured,  or 
have  sought  to  injure  us,  or  to  whom,  for  any  cause, 
we  feel  aversion.  Self-love  is  one  of  the  great  consti- 
tutional laws  of  our  nature.  Its  proper  office  is,  to 
make  us  attentive  to  whatever  is  likely  to  promote  our 
happiness;  and  watchful  against  whatever  is  likely  to 
destroy  it.  Like  other  constitutional  principles  it  is, 
when  suitably  regulated  and  controlled,  a  proper  spring 
of  action,  and  perfectly  consistent  with  true  virtue. 
But  in  fallen  man,  it  has  become  inordinate.  It  has 
degenerated  into  a  grasping  selfishness;  intent  on  its 
own  advantage,  and,  in  a  great  measure,  reckless  of 
the  good  of  others.  When  others  injure  us,  they  come 
in  collision  with  this  violent  principle,  or  passion  as 
it  has  now  become,  and  thus  feelings  of  indignation 


THE  LOVE  OF  ENEMIES.  221 

and  hatred,  and  an  inclination  to  revenge,  are  imme- 
diately awakened. 

But  our  relations  towards  an  enemy,  are  not  chang- 
ed by  his  failure  in  duty  towards  us.  He  is  still  our 
fellow  creature;  his  happiness  is  still  valuable;  and  as 
he  is  held  accountable  to  God  for  what  he  does,  and 
to  the  laws  if  he  transgress  them,  we  have  no  right  to 
feel  hostility,  or  to  wish  him  ill.  Our  duty  of  benevo- 
lent feeling  towards  him,  can  not  have  been  canceled, 
by  his  wrong  doing;  inasmuch  as  it  was  not  founded 
before,  on  his  well  doing,  but  on  our  relations  to  him? 
and  other  circumstances  which  are  yet  unchanged. 
True,  we  have  a  right  to  seek  redress  in  a  lawful  way, 
when  the  wrong  can  be  redressed;  but  not  from  a  mere 
wish  to  make  him  suffer.  Our  motive  in  such  a  case 
should  be — we  can  lawfully  be  governed  by  no  other 
motive — to  repair  our  losses,  and  to  promote  in  general, 
the  interests  of  justice.  If  we  feel  any  disposition  to 
subject  an  enemy  to  punishment,  or  to  seek  reparation 
at  his  hands,  from  the  mere  wish  to  bring  him  into 
difficulty,  the  spirit  which  governs  us,  is  neither  more 
nor  less  than  a  spirit  of  revenge.  It  is  highly  criminal 
in  us,  and  entirely  at  variance  with  the  Saviour's 
precept. 

V.  But  it  is  plain,  that  our  Lord's  command  goes 
far  beyond  the  absence  of  bad  feelings  and  desires.  It 
requires  that  we  feel  a  positive  affection  for  our  ene- 
mies; a  true  regard  for  their  happiness,  and  a  readiness 
to  promote  it,  as  opportunity  may  offer.  Love  them, 
bless  them,  pray  for  them,  says  he;  and  it  can  not  be 


222  THE  LOVE  OF  ENEMIES. 

doubted  that  he  used  the  language  literally.  But  how 
is  it  possible,  you  ask,  that  I  should  really  love  a  per- 
son who  has  sought  maliciously  and  perseveringly  to 
injure  me?  The  answer  is,  you  are  not  required  to 
look  with  approbation  on  his  conduct,  so  far  as  it  is 
wrong;  you  are  not  required,  as  we  have  seen,  to  make 
him  your  intimate  associate,  nor  to  refrain  from  exact- 
ing justice  from  him,  if  you  think  such  a  course 
expedient. 

But  admit  that  his  conduct  towards  you  is  criminal; 
that  he  is  not,  to  you,  a  desirable  companion;  and 
that  the  injury  he  has  done  you,  is  sufficiently  import- 
ant to  make  it  your  duty  to  obtain  redress:  what 
then?  Is  it  not  still  true,  that  he  has  some  good  qua- 
lities; that  he  has  friends  to  whom  his  society  is 
agreeable;  that  he  is  a  rational  and  immortal  being, 
whose  happiness  is  valuable  to  himself,  and  those  who 
love  him;  yea,  valuable  in  the  view  of  God?  Is  it 
impossible,  that  you  should  seek  redress  of  him  in  a 
proper  way,  and  yet  exercise  towards  him  a  kind  and 
forgiving  spirit?  It  may  be,  that  in  so  far  as  he  has 
felt  or  acted  wrong  in  respect  to  you,  he  did  it  under 
the  influence  of  a  bad  education,  or  misinformation,  or 
strong  prejudice,  or  some  other  cause  which  might 
materially  palliate  his  conduct.  But  even  though  his 
wrong  admits  no  palliation,  you  are  clearly  bound, 
nevertheless,  to  love  him  as  a  fellow  creature,  whose 
happiness  is  valuable  to  himself,  to  his  friends,  and  to 
God;  and  maybe  promoted  by  you  and  others,  without 
any  diminution  of  your  own.  Nothing  can  release 
you  from  this  duty,  but  a  dissolution  of  the  tie  that 


THE  LOVE  OE  ENEMIES.  223 

binds  you  to  the  same  great  family  of  God,  to  which 
he  belongs.  When  you  can  cease  to  be  fellow  crea- 
tures, you  may  lay  aside  your  fellow  feelings;  but  not 
rightfully  till  then. 

If  you  still  have  doubt  upon  the  point,  suppose  the 
case  your  own.  Suppose  that  you,  in  an  evil  hour,  or 
under  the  influence  of  misapprehension,  have  done 
your  neighbor  wrong;  and  placed  yourself,  in  his  view, 
in  the  attitude  of  an  enemy.  Would  he  be  right,  in 
forgeting  all  your  amiable  and  virtuous  qualities,  and 
counting  your  welfare  of  no  value,  and  feeling  a  desire 
to  see  you  suffer?  Do  you  not  feel  that  he  ought, 
while  he  has  no  complacency  in  what  is  wrong  in  you, 
to  approve  and  esteem  whatever  may  be  right;  and 
to  prize  your  happiness  according  to  its  real  worth, 
and  to  wish  to  see  you  happy?  As  ye  would,  there- 
fore, that  men  should  do  unto  you,  do  ye  even  so  unto 
them. 

VI.  But  the  precept  of  the  holy  Saviour  goes  yet 
further.  It  requires,  not  only  that  we  should  positively 
feel  kindness  towards  our  enemies,  but  that  we  should 
also  shew  it,  by  actually  doing  them  good,  so  far  as  it 
is  in  our  power.  Suppose  a  very  common  case.  Two 
persons  are  at  enmity,  and  refuse  to  hold  any  inter- 
course with  one  another,  though  they  daily  come  in 
contact.  You  inquire  into  their  difficulties.  They 
will  begin,  perhaps,  by  saying,  they  have  no  bad  feel- 
ings towards  each  other.  You  follow  the  precept  one 
step  further,  and  ask  if  they  have  any  good  feelings 
towards  each  other.     They  say,  perhaps,  that  they  do 


224  THE  LOVE  OF  ENEMIES. 

wish  each  other  well.  In  this  they  are  probably 
deceived:  but  supposing  it  is  true,  you  proceed  yet 
further.  Do  you  avail  yourself  of  every  opportunity 
to  do  each  other  good?  Do  you  conceal  each  other's 
faults,  and  commend  each  other's  virtues,  and  pray  for 
each  other's  welfare?  The  answer  is,  No,  nothing  of  this 
nature;  we  have  ceased  all  intercourse.  Now  what  have 
these  persons  sought  to  do?  Plainly,  to  break  the  tie 
that  binds  them  together  as  fellow  beings,  and  to  cast  off 
the  duties  which  that  tie  imposes.  But  they  seek  to  do 
this  in  vain.  They  can  not  break  the  tie  by  which 
God  has  connected  them;  and  therefore  they  can  not 
rid  themselves  of  the  duty  of  promoting  each  other's 
happiness  to  the  extent  of  their  opportunities.  God 
must,  in  justice,  hold  them  accountable  for  all  the 
omissions  to  do  each  other  good,  and  for  all  the  loss  of 
opportunities,  which  have  grown  out  of  their  aliena- 
tion. His  word  requires  that  we  do  good  to  all 
men;  and  lest  this  should  be  taken  to  be  a  general 
rule,  to  which  the  case  of  enemies  was  an  excep- 
tion, our  Saviour  expressly  extends  it  to  the  case 
of  enemies.  Both  reason  and  the  Scriptures,  then, 
forbid  us  to  take  that  ground  in  relation  to  our  enemies, 
which  will  deprive  us  of  any  part  of  our  power  to 
promote  their  welfare. 

VII.  The  substance,  then,  of  our  duties  to  our  ene- 
mies, is  this;  that  while  we  are  not  bound  to  make 
them  bosom  friends,  or  to  suffer  them  to  deprive  us  of 
our  rights,  or  to  shield  them  from  civil  punishment 
when  they  violate  the  law,  we  are  solemnly  commanded 


THE  LOVE  OF  ENEMIES.  225 

not  to  cherish  towards  them  hostile  or  revengeful  feel- 
ings; but  on  the  contrary,  to  love  them  as  fellow 
creatures,  whose  happiness  is  valuable,  and  actually 
to  promote  their  happiness,  so  far  as  our  circumstances 
give  us  power.  And  what  a  lesson  of  benevolence  is 
this!  How  full  of  moral  beauty!  How  worthy  of 
Divinity!  What  an  honor  to  the  Bible,  the  record  of 
our  faith,  and  what  a  proof  that  it  came  from  Heaven, 
that  it  goes  so  far  beyond,  in  the  perfection  ot  its 
morals,  all  the  systems  framed  by  the  most  enlightened 
human  reason  when  unaided!  Imagine  for  a  moment 
this  one  precept  universally  obeyed;  and  how  large 
a  fraction  of  human  sin  and  misery,  do  you  see  re- 
moved! What  fires  of  passion  are  put  out!  WThat 
discords  turned  to  harmony !  How  many  scenes  that 
most  resemble  hell,  exchanged  for  such  as  seem  indeed 
like  heaven! 

VIII.  Yet  strange  to  say,  the  general  spirit  of  so- 
ciety, and  the  general  conduct  of  mankind,  are  essen- 
tially at  variance  with  this  most  salutary  rule.  Where 
shall  we  find  a  community,  in  which  public  sentiment 
does  not  sanction  many  things  which  are  indications 
of  a  hostile  and  vindictive  state  of  mind?  How  few 
individuals  even  are  there,  who  propose  to  govern 
themselves  according  to  the  rule  which  we  have  now 
considered!  Look  around  you;  or  rather,  consult  the 
records  of  your  own  practice  and  experience.  Do 
you  find  yourself,  and  do  you  see  your  neighbors,  full 
of  that  godlike  trait,  a  temper  all  forgiveness  and  all 
love?     Go  into  the  social  circle;  or  listen  at  the  call 

19 


226  THE  LOVE  OF  ENEMIES. 

of  etiquette.  Do  you  hear  the  absent,  who  are  objects 
of  dislike,  mentioned  in  tones  of  kindness?  Do  you 
hear  their  faults  excused,  their  virtues  fully  admitted 
and  commended,  and  sincere  wishes  for  their  welfare 
uttered?  Or  do  you  hear  them  named  with  ill-nature 
or  contempt,  their  faults  exaggerated,  their  good 
qualities  extenuated  or  denied,  and  their  good  name 
injured,  by  all  such  means,  as  a  spirit  of  bitterness 
and  scandal  can  employ?  Do  you  see  others,  or  do 
you  find  yourself  when  injured,  ready  to  forbear,  and 
make  returns  of  kindness,  and  allowance  for  wrong 
judgment;  or,  ready  to  break  out  in  raging  passion, 
and  use  the  language  of  abuse  and  threatening,  and 
even  to  return  injury  for  injury.  Every  one  knows, 
which  of  these  things  most  commonly  occurs.  In 
truth,  there  is  a  surprising  disregard  of  this  divine 
command,  prevailing  in  society;  a  fearful  insensibility  ' 
to  the  guilt  of  its  violation.  Even  such  as  bear  the 
Christian  name,  sin  often  in  this  manner,  with  a  high 
hand,  and  yet  apparently  without  thinking  it  much 
amiss.  0  let  it  never  be  forgotten,  that  the  spirit  of 
bitterness,  and  railing,  and  revenge,  and  injury, 
towards  enemies,  however  it  may  be  regarded  by  the 
world,  is  the  spirit  of  the  devil,  and  makes  those  who 
cherish  it  the  children  of  the  devil.  Regard  such  a 
spirit,  reader,  when  discovered  by  yourself,  with  deep 
abhorrence;  taking  your  standard  of  judgment  on  the 
subject,  not  from  popular  opinion,  but  from  the  autho- 
ritative and  unerring  Word  of  God. 

IX.  And  in  order  to  the  right  regulation  of  our 


THE  LOVE  OF  ENEMIES.  227 

temper,  is  it  not  most  necessary  that  we  should  feel 
habitually,  the  controlling  influence  of  living  piety 
within  us  ?  What  else,  but  the  fear  of  God,  and  his 
grace  imparted  to  the  soul,  can  so  subdue  the  passions, 
and  soften  and  elevate  the  mind,  as  to  free  it  from  all 
unkind  and  bitter  feelings,  even  under  injury  and  pro- 
vocation? A  man  in  the  actual  exercise  of  holy 
feelings,  will  find  it  comparatively  easy  to  obey  the 
Saviour's  precept.  Mere  moralists,  will  hardly  make 
the  effort,  though  it  is  an  essential  part  of  sound  mora- 
lity, to  obey  it  strictly;  and  this  is  one  of  many 
essential  particulars,  in  which  such  are  entirely  want- 
ing before  God.  It  is  plain,  in  this  case,  that  the  proper 
foundation  of  morality,  is  religion.  He  who  loves 
God  supremely,  and  bears  his  moral  image,  will  not 
fail  to  love  his  creatures,  and  to  seek  their  highest 
welfare,  even  though  they  may  have  failed  essentially, 
in  the  duties  which  they  owe  to  him. 

Let  the  reader  endeavor  to  profit  by  this  subject. 
Let  him  learn  what  manner  of  spirit  he  is  of,  by  ask- 
ing himself,  how  far  he  has  discharged  the  duty  now 
considered.  This  precept  of  the  Divine  teacher,  sets, 
forth  the  spirit  of  the  Gospel.  Do  you  find  that  you 
have  such  a  spirit?  Our  Lord  who  gave  us  the  com- 
mand, gave  us  also  his  illustrious  example  to  the  same 
effect.  Father,  forgive  them,  said  he  amidst  his 
agony,  for  they  know  not  what  they  do.  Copy  then, 
so  divine  a  model.  The  world  may  sneer  at  such 
meekness,  and  call  it  pusillanimous;  but  in  just  judg- 
ment, it  is  true  heroism;  and  what  is  more  important 
still,  it  is  acceptable  to  God,  and  will  bring  down  his 


228  THE  LOVE  OF  ENEMIES. 

blessing  on  the  soul !  The  laurels  that  adorn  the  brows 
of  conquerors,  shall  fade;  the  lofty  spirit  of  those  who 
can  not  brook  an  insult,  shall  be  broken;  but  God 
will  crown  with  eternal  honor,  and  raise  to  an  endur- 
ing exaltation,  all  such  as  possess  that  high  attain- 
ment— the  ornament  of  a  meek  and  quiet  spirit. 


229 


CHAPTER  XVII 


HE  MAKETH  ME  TO  LIE  DOWN  IN  GREEN  PASTURES ; 
HE  LEADETH  ME  BESIDE  THE  STILL  WATERS. 

I.  We  have  taken  occasion,  in  a  former  chapter,  to 
point  out  some  of  the  prominent  defects  of  Christian 
character  in  its  more  ordinary  developments.  These 
we  have  said,  are  matters  of  common  observation. 
They  are  noticed  by  the  irreligious,  and  are  made  the 
occasion  of  many  a  censorious  and  unkind  comment, 
and  even  of  reproach  against  religion  itself;  as 
though  it  were  justly  a  slur  on  the  divine  purity  of 
Gospel  precepts,  that  Christians  do  not,  as  they  ought, 
come  up  to  their  holy  requirements  in  the  life. 

But  are  these  prominent  faults  in  professed  disciples 
to  be  considered  unavoidable?  Is  there  an  invincible 
necessity  that  the  cause  of  vital  piety  should  suffer 
such  dishonor  through  the  perpetual  delinquencies  of 
those  who  represent  it?  Are  those  who  follow  Christ, 
doomed,  without  remedy,  to  pass  a  large  portion  of 
their  days  in  the  dejection,  and  gloom,  and  bitterness 
of  heart  which  originate  in,  and  accompany  a  con- 
sciousness of  palpable  inconsistency  and  unfaithful- 
ness? We  have  affirmed  and  again  affirm  the  contrary. 
The  Gospel  plainly  requires  believers  to  be  no  more 


230  THE  HEIGHTS  OF 

the  servants  of  sin. — Likewise,  reckon  ye  also  your- 
selves to  be  dead  indeed  unto  sin,  but  alive  unto  God 
through  Jesus  Christ  our  Lord.  Let  not  sin,  therefore, 
reign  in  your  mortal  body,  that  ye  should  obey  it  in 
the  lusts  thereof;  neither  yield  ye  your  members  as 
instruments  of  unrighteousness  unto  sin,  but  yield 
yourselves  unto  God,  as  those  that  are  alive  from 
the  dead. — The  provision  made  in  the  economy  of 
grace,  for  the  spiritual  necessities  of  those  who  trust  in 
Christ  are  ample  every  way.  The  Holy  Spirit,  whose 
fruit  is  love,  joy,  peace,  long  suffering,  gentleness,  good- 
ness, faith,  meekness,  temperance,  it  is  promised  that 
God  will  bestow  in  answer  to  prayer,  with  unmea- 
sured readiness  and  richness :  wrhile,  as  to  light 
and  comfort,  the  Saviour  says,  also,  Whoso  followeth 
me  shall  not  walk  in  darkness,  but  shall  have  the  light 
of  life;  and  adds.  Peace  I  leave  with  you;  my  peace  I 
give  unto  you. 

II.  What  then  is  there  in  the  nature  of  things,  to 
prevent  Christians  from  attaining  a  completeness  and 
beauty  of  religious  character  which  shall  do  constant 
honor  to  their  Master;  and  a  calm  serenity  of  soul,  in 
their  repose  on  God  in  Christ,  which  shall  make  it 
manifest  that  vital  piety  does  truly  afford  rest  to  the 
troubled,  weary  spirit?  Plainly,  nothing.  Be  assured, 
fellow  disciple,  you  may  escape  the  comparative 
bondage  in  which  too  many  live;  in  which  you 
perhaps  have  groaned  till  now.  Observe,  we  do  not 
say  that  you  can  rise  above  all  ccnflictyor  even  beyond 
fierce  struggles  on  some  occasions.     But  conflicts  do 


THE  CHRISTIAN  LIFE.  231 

not  imply  subjection  to  evil.  It  does  not  follow 
because  you  contend,  that  you  are  conquered;  that 
you  basely  yield  to  the  adversary;  or  that  you  are 
filled  with  darkness  and  made  miserable.  You  may 
be  habitually  victorious,  through  the  power  of  divine 
grace;  and  like  a  true  hero,  who  finds  his  calm  self 
possession  and  elevation  of  soul  increase  amidst  the 
perils  and  onsets  of  the  field  of  battle,  you  may  find 
your  faith  more  firm,  and  your  comforts  sweeter  and 
more  refreshing,  when  you  are  most  hard  beset:  and 
if  you  set  your  heart  on  getting  up  to  that  purer 
region,  that  loftier  eminence  in  the  life  of  God,  which 
lies  above  you,  yet  not  beyond  your  reach,  you  may 
expect  to  find  your  strifes  less  frequent  and  less  bitter, 
in  proportion  as  you  rise. 

III.  The  traveler  who  urges  his  way  towards  the 
summit  of  the  mountain,  at  first  catches  only  here  and 
there  a  charming  prospect  between  opening  trees  or 
surrounding  hills;  now,  the  thick  mist  conceals  en- 
tirely the  loveliness  of  the  sweet  green  valleys  with  their 
romantic  hamlets  and  winding  silver  streams;  and 
now  the  dark  cloud  gathers  around  him  with  its  wind 
and  thunder,  or  bursting  over  his  defenceless  head 
pours  out  its  torrent  of  rain,  or  its  beating  hail  and 
sleet.  But  patiently,  and  not  without  enjoyment, 
toiling  on,  he  at  length  leaves  mist  and  cloud  and 
tempest  all  behind.  His  views  become  each  moment 
wider  and  more  grand,  above  him  and  around  him  are 
the  pure  cerulean  heavens,  and  the  unshaded  sun 
pours  on  him  one  perpetual  splendor.     Even  so  your 


232  THE  HEIGHTS  OF 

path,  if  you  do  but  make  it  lead  you  upwards  with  a  dili- 
gent ascent,  shall  be  a  constant  advance  from  one  de- 
gree of  glory  to  another.  If  you  are  resolved  to  rest  in 
nothing  short,  you  shall  attain  to  a  simplicity  of  faith, 
a  steadiness  of  love,  and  a  divine  art  of  living  in  and 
unto  God,  which  shall  keep  your  heart  tranquil,  and 
even  spread  over  your  darkest  and  most  trying  hours, 
not  a  little  of  cheerfulness  and  serenity,  you  will  be 
able  to  comply  with  the  command  to  rejoice  in  the 
Lord  always,  and  to  say  with  the  happy  Psalmist,  He 
maketh  me  to  lie  down  in  the  pastures  of  tender  grass; 
He  leadeth  me  beside  the  waters  of  quietness.  This 
is  the  land  of  Beulah,  of  which  Bunyan  so  beautifully 
says,  that  its  "  air  was  very  sweet  and  pleasant  to  the 
pilgrims;  yea  here  they  heard  continually  the  singing 
of  birds,  and  saw  every  day  the  flowers  appear  upon 
the  earth,  and  heard  the  voice  of  the  turtle  in  the  land. 
In  this  country  the  sun  shineth  night  and  day.  Where- 
fore this  was  beyond  the  Valley  of  the  Shadow  of 
Death,  and  also  out  of  the  reach  of  Giant  Despair; 
neither  could  they  from  this  place  so  much  as  see 
Doubting  Castle.  Here  they  were  within  sight  of  the 
city  they  were  going  to;  also  here  met  they  some  of 
the  inhabitants  thereof;  for  in  this  land  the  shining 
ones  commonly  walked,  because  it  was  upon  the 
borders  of  heaven.  Here  as  the  bridegroom  rejoiceth 
over  the  bride,  so  doth  their  God  rejoice  over  them. 
And  as  they  walked  in  this  land,  they  had  more  re- 
joicing than  in  parts  more  remote  from  the  kingdom 
to  which  they  were  bound;  and  drawing  near  to  the 
city,  they  had  yet  a  more  perfect  view  thereof."  Blessed 


THE  CHRISTIAN  LIFE.  233 

indeed  must  be  the  pilgrims,  whose  privilege  it  is 
to  live  from  day  to  day,  in  those  pure,  rich  and  abun- 
dant spirtual  enjoyments,  which  the  almost  inspired 
Dreamer  so  charmingly  sets  forth  in  this  inimitable 
description. 

IV.  And  there  are  such;  we  have  reason  to  rejoice 
that  it  is  not  only  true  in  theory  that  such  attainments 
may  be  made;  but  that  the  records  of  Christian 
experience,  and  even  our  personal  observation,  afford 
ample  evidence  that  there  have  been,  and  now  are, 
some,  by  whom  they  have  actually  been  reached. 
While  the  more  common  type  of  piety  has  been  char- 
acterized by  such  material  defects,  there  have  always 
been  found  individuals  here  and  there,  who  have  been 
recognized  by  all  who  knew  them,  as  differing  so 
much  from  the  majority  of  professed  desciples,  that 
they  seemed  to  breath  another  atmosphere,  and  almost 
to  belong  to  another  order  of  beings.  We  refer  not 
to  that  class  who  are  most  bustling,  excitable  aud 
sanguine;  it  is  the  shallow  brooks  that  foam  and 
brawl  most  noisily;  while  deep  waters  glide  along 
still  and  clear.  We  speak  of  those  who  are  meek, 
patient,  stable,  contented,  habitually  devotional,  and 
spirtually  minded  without  ostentation,  and  at  all  times 
quietly  but  with  holy  diligence,  abounding  in  the 
work  of  the  Lord.  There  are  a  few  such  in  almost  all 
true  churches,  whose  peculiar  light  and  warmth  are 
felt  as  a  genial  influence  throughout  the  body ;  and  by 
whose  steadfastness  it  is  that  the  cause  of  godliness 
is  kept  alive  in  times  of  general  apathy,  and  when  the 


234  THE  HEIGHTS  OF 

love  of  many  waxes  cold.  These  are  they  whom  the 
world  respect,  because  it  feels  their  moral  power. 
These  are  they  of  whom  it  is  true  that  the  peace  of 
God  that  passeth  all  understanding,  keepeth  their 
hearts  and  minds. 

But  you  would  look  deeper  into  their  spiritual  state. 
You  would  know  more  of  what  passes  in  their  bosoms, 
in  order  the  better  to  comprehend  the  nature  of  that 
happy  elevation  of  religious  character  by  which  they 
are  distinguished.  Suppose  then  that  on  some  suitable 
occasion,  in  the  confidence  of  christian  love,  you  ask 
them  to  disclose  to  you  their  inward  experience  in  the 
life  of  faith.  Their  unaffected  humility  might  lead 
them  to  shrink  from  this,  but  their  desire  to  magnify 
the  grace  of  God,  and  if  possible  to  impart  to  you  some 
spiritual  gift,  will  lead  them  to  comply.  Like  David 
they  will  say,  Come  ye  that  fear  the  Lord  and  I  will 
declare  what  he  hath  done  for  my  soul. 

V.  We  lived,  they  will  say  perhaps  in  substance, 
for  a  time,  as  too  many  around  us  seemed  to  live;  a 
fluctuating,  impulsive,  and  often  inconsistent  Christian 
life.  Sometimes  our  affections  were  ardent;  not  un- 
frequently  they  were  cool;  at  one  time  we  were  stirred 
up  to  activity  in  doing  good;  at  another  comparatively 
negligent  and  slothful.  The  Scriptures  were  at  some 
periods  full  of  interest,  so  that  every  line  as  it  were, 
ministered  strength  and  comfort  to  the  soul;  and  prayer 
seemed  a  delightful  privilege,  a  real  and  ennobling 
communion  of  a  happy  child  with  an  exalted  but  con- 
descending Father;  and  again  the  Word  of  God  was 


THE  CHRISTIAN  LIFE.  235 

only  a  dead  letter,  and  prayer  little  better  than  a  task. 
We  felt  no  disposition  to  abandon  our  purpose  to  lead 
religious  lives;  on  the  contrary,  we  meant  to  live  to 
God,  felt  often  the  stings  of  conscience  in  view  of  our 
unfaithfulness,  and  sometimes,  we  hope,  mourned  truly 
with  Godly  sorrow,  as  we  saw  the  ingratitude,  incon- 
stancy, and  deep  corruption  of  our  hearts.  But 
somehow  or  other  we  made  but  little  progress,  and 
found  but  an  interrupted  and  imperfect  peace. 

Indeed,  they  might  continue,  the  more  we  re- 
flected on  the  subject,  the  more  dissatisfied  with  our 
state  we  grew.  When,  occasionally,  we  had  been 
refreshed  in  spirit,  and  had  enjoyed  unusual  tenderness 
and  fervor  of  affection;  and  especially  when  Divine 
things  had  seemed  to  come  home  to  the  mind  with  the 
vividness  and  power  of  positive  realities,  and  the 
loveliness  of  Christ  was  seen  and  felt,  and  God  ap- 
peared glorious  in  the  beauty  of  his  holiness,  and  the 
riches  of  his  love,  then  we  were  ready  to  say  with  the 
Apostles  on  the  mount  of  transfiguration,  it  is  good 
t  o  be  here.  We  felt  how  much  more  precious  were 
spiritual  than  carnal  joys;  the  thought  of  spiritual  lan- 
guor, of  worldliness,  of  the  loss  of  the  Saviour's  smiles, 
and  of  the  hidings  of  our  Father's  face,  were  painful 
beyond  expression.  We  were  filled  with  intense  desire 
to  be  wholly  Christ's,  and  to  have  our  hearts  warmed 
always  with  his  love.  We  saw  ourselves  to  be  no- 
thing, and  Him  in  his  eternal  fulness  to  be  all  in  all. 
Our  souls  thirsted  for  God,  for  the  living  God.  Our 
hearts  were  ready  to  break  with  longing,  that  he 
would  mould  us  wholly  to  his  will;  and  so  bind  us  to 


236  THE  HEIGHTS  OF 

him  with  the  cords  of  love,  and  so  illuminate  and  pu- 
rify us  by  the  Holy  Ghost,  and  make  divine  strength 
perfect  in  our  weakness,  that  we  might  be  able  to  say, 
whether  we  live,  we  live  unto  the  Lord,  or  whether 
we  die,  we  die  unto  the  Lord.  Many  were  the  tears 
we  shed  in  the  seasons  of  retirement,  when  repeating 
often  the  act  of  giving  ourselves  away  anew  to  God, 
we  cast  ourselves  down  at  our  blessed  Saviour's  feet, 
and  breathed  out  to  him  our  earnest  prayer  that  we 
might  be  crucified  with  him,  rather  than  live  without 
his  presence  and  his  love,  or  be  left  to  dishonor  him 
by  our  neglect. 

VI.  At  length,  they  would  go  on  to  say,  the  Lord 
turned  our  captivity.  He  who  is  more  willing  to  give 
the  Holy  Spirit,  than  parents  are  to  give  good  things 
to  their  children,  enabled  us  to  say  with  the  grateful 
Psalmist,  I  love  the  Lord  because  he  has  heard  my 
voice  and  my  supplication.  The  Divine  Comforter 
seemed  to  be  breathed  into  our  souls  more  delight- 
fully than  ever.  We  seemed  to  understand  better  than 
ever  before,  the  reality  and  necessity  of  his  gracious 
work.  Deeply  did  we  feel  our  own  utter  unworthiness 
and  insufficiency;  yet  while  we  were  most  abased,  we 
could  not  doubt  that  he  who  helpeth  the  infirmities 
of  the  saints,  would  strengthen  us  with  might  in  the 
inner  man,  and  work  in  us  that  which  was  good.  We 
began  in  short,  to  understand  more  fully  the  Apostolic 
expression — the  comfort  of  the  Holy  Ghost. 

Now  also  the  Spirit  took  the  things  of  Christ  and 
showed  them  unto  us,  more  clearly.     We  were  led 


THE  CHRISTIAN  LIFE.  237 

to  feel  the  preciousness  and  efficacy  of  his  atoning 
blood,  and  his  fullness  and  all  sufficiency  as  the  Saviour, 
portion,  and  Shepherd  of  his  people,  with  more  dis- 
tinctness and  self-appropriation  than  in  other  days. 
We  dwelt  with  greater  and  greater  interest  on  our 
own  relations  to  him;  set  forth  under  the  emblem  of 
the  vine  and  its  branches,  and  the  head,  and  the  mem- 
bers of  the  body;  and  on  his  various  offices  as  our 
Mediator.  We  delighted  to  meditate  on  his  divine 
example,  so  lovely  in  its  meekness,  its  patience,  its 
tenderness  ,its  holy  calmness,  and  commanding  dignity, 
as  the  model  by  which  we  were  to  live.  When, 
in  imagination,  we  accompanied  him  to  the  solitude 
of  the  desert,  or  of  the  mountains,  aud  watched  with 
him  through  the  dark  sad  hours  of  his  overwhelming 
agony  in  Gethsemane,  and  followed  him  weeping,  as 
he  went  away  to  Calvary  insulted,  wounded,  fainting, 
there  to  close  the  whole  by  lingering  hours  of  mortal 
agony;  it  seemed  as  nothing  to  give  our  all  to  him, 
all  our  affections,  all  our  powers,  all  our  confidence, 
for  time  and  eternity.  And  when  we  looked  up  and 
contemplated  him  in  his  glorified  condition,  as  the 
Lamb  in  the  midst  of  the  throne,  feeding  his  ransomed 
flock,  and  leading  them  to  living  fountains  of  waters; 
when  we  thought  of  him  as  the  bright  effulgence  of 
the  divine  glory,  the  embodied  fullness  of  the  Godhead, 
the  unchangeable,  the  almighty,  the  adored  of  all  the 
high  intelligences  of  Heaven,  we  felt  that  in  Him  all 
things  were  ours:  that  while  we  were  nothing,  He  was 
all  in  all!  With  such  views,  to  be  owned  of  him,  to  be 
like  him,  to  possess  him,  was  our  supreme  desire;  and 
20 


238  THE  HEIGHTS  OF 

we  could  say  with  Paul,  in  whom  though  now  we  see 
him  not,  yet  believing  we  rejoice  with  joy  unspeakable, 
and  full  of  glory ! 

VII.  We  came  also,  they  would  tell  you,  to  know 
more  of  the  Spirit  of  Adoption.  God  seemed  in  Christ 
not  in  name  only,  but  in  very  deed  our  Father.  It 
became  to  our  apprehension  a  delightful  truth  that  he 
loved  us,  cared  for  us,  watchfully  guided  all  our  in- 
terests, was  pleased  to  have  us  confide  in  him,  unbosom 
to  him  all  our  anxieties  and  wishes,  and  repose 
ourselves  sweetly  in  his  arms.  We  felt  that  he  did 
teach  us  to  rest  in  his  affection,  and  to  choose  nothing 
for  ourselves,  but  to  leave  all  to  his  wise  and  good 
disposal.  Abba,  Father!  came  often  spontaneously 
to  our  lips.  The  tide  of  filial  love  seemed  to  well  up 
within  our  souls,  and  to  flow  forth  freely  towards  him, 
while  it  also  filled  our  mouths  with  praise  in  view  of 
the  riches  of  his  sovereign  and  abounding  grace,  we 
could  exclaim,  in  heartfelt  sympathy  with  John,  behold 
what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  wTe  should  be  called  the  sons  of  God!  Or  with 
Paul,  The  Spirit  itself  beareth  witness  with  our  spirit 
that  we  are  the  children  of  God;  and  if  children 
then  heirs;  heirs  of  God,  and  joint  heirs  with  Christ. 
With  a  full  conviction  of  our  Father's  wisdom,  faith- 
fulness and  love,  we  could  not  choose  but  wish  to  leave 
all  our  concerns  with  him,  and  to  have  no  will  but 
his  in  anything.  It  seemed  inexpressibly  pleasant  to 
say — Thy  will  be  done. 

In  all  these  things,  they  would  further  say,  it  was 


THE  CHRISTIAN  LIFE.  239 

not  so  much  that  we  learned  any  thing  intellectually 
that  was  new,  as  that  we  were  led  by  the  Divine  Spirit 
into  a  more  thorough  experience  of  the  great  truths  of 
the  New  Testament;  of  the  riches  of  the  gospel,  and 
of  the  grace  of  God;  and  were  granted  a  better  insight 
into  the  nature  of  our  high  vocation.  "We  were 
brought  to  such  an  understanding  of  our  relations  and 
duties,  and  of  the  promises  of  God,  as  enabled  us  to 
see  that  piety,  to  be  clearly  genuine  and  consistent, 
must  be  not  a  mere  thing  of  impulse,  a  succession  of 
states  and  frames;  but  a  deep  abiding  principle,  a  steady 
habit  of  the  affections,  the  permanent  putting  off  the 
old  man,  and  putting  on  the  new.  In  humble  re- 
liance upon  God,  we  came  to  regard  the  perpetual 
maintenance  of  a  devout  and  holy  life,  as  the  first  and 
highest  object  of  endeavor;  an  object  never  to  be  lost 
sight  of,  whatever  might  be  the  state  of  things  around 
us,  but  to  be  steadily  pursued,  that  so  we  might  abide 
in  Christ,  and  he  in  us,  and  be  steadfast  unmovable, 
always  abounding  in  the  work  of  the  Lord.  And 
although  constrained  to  say  with  Paul,  Not  as  though 
we  have  already  attained,  either  are  already  perfect;  yet 
we  have  in  a  degree,  for  which  we  can  not  be  suffi- 
ciently grateful,  the  fulfillment  of  the  promise,  that  the 
peace  of  God  that  passeth  all  understanding  shall 
keep  our  hearts  and  minds  through  Christ  Jesus. 

VIII.  "We  have  only  to  add  further,  they  proceed, 
that  having  been  thus,  as  we  trust,  through  the  tender 
mercy  of  our  Saviour,  brought  into  clearer  views,  and 
a  more  intimate  relation  to  our   covenant  God,    and, 


240  THE  HEIGHTS  OF 

taught  to  say,  with  the  Psalmist,  our  hearts  are  fixed, 
trusting  in  the  Lord,  we  have  since  been  enabled  stead- 
ily to  persevere  in  our  endeavors  to  live  and  walk  in 
the  spirit.  We  see  much  in  ourselves  over  which  to 
mourn;  we  are  often  humbled  and  grieved,  at  our 
short  comings,  and  at  the  evidence  we  find  that  the 
carnal  nature  within  us  is  not  destroyed;  we  sorrow 
that  we  can  not  love  and  serve  our  blessed  God  as  an- 
gels do.  But  still,  with  Paul,  we  have  the  testimony 
of  a  good  conscience,  that  in  simplicity  and  godly 
sincerity,  and  not  with  fleshly  wisdom,  we  have  our 
conversation  in  the  world.  With  this  inward  con- 
sciousness, and  keeping  in  mind  the  precious  truth, 
that  if  any  man  sin,  we  have  an  advocate  with  the 
Father,  we  can  not  but  rejoice  in  the  freedom  where- 
with Christ  hath  made  us  free.  We  think  we 
understand  our  Saviour's  words;  In  me  ye  shall  have 
peace.  All  our  comfort,  all  our  strength,  all  our  spi- 
ritual life,  we  have  in  Him,  and  not  in  ourselves.  We 
do  delight  in  the  Lord  and  he  gives  us  the  desires  of 
our  hearts.  His  smiles  refresh  and  cheer  us  in  all  du- 
ties and  all  trials.  He  leadeth  us  in  the  green  pastures 
and  beside  the  still  waters.  Blessed  be  his  name  for- 
ever and  ever.  Our  souls  shall  praise  him  and  rejoice 
in  him  always. 

*  Our  days  of  praise  shall  ne'er  be  past, 
While  life  and  thought  and  being  last, 
Or  immortality  endures.' 

IX.  Such,  we  say,  might  be  something  like  an  out- 
line of  the  narrative,  which  those  who  have  urged  their 


THE  CHRISTIAN  LIFE.  241 

way,  through  grace,  up  into  the  higher  walks  of 
spiritual  life  would  give,  could  you  lead  thern  to  open 
freely  to  you  all  their  hearts.  Could  you  receive 
it  from  their  own  lips,  and  mark  the  deep  conviction 
of  their  own  unworthiness  by  which  it  was  accom- 
panied, and  the  humble,  grateful  tears,  with  which  the 
recital  of  God's  gracious  dealings  with  them,  filled  their 
eyes,  you  would  feel  persuaded  of  the  truth,  that 
there  is  indeed  within  the  reach  of  Christians;  within 
your  reach  if  you  are  one,  a  state,  far,  very  far 
higher  and  better  than  that  in  which  most  are  content 
to  live;  that  there  is  a  blessed  land,  a  land  of  Beulah, 
in  which  the  air  is  calm  and  sweet,  and  the  prospects 
lovely  to  the  eye,  and  the  sounds  melodious  to  the  ear; 
in  which,  as  Bunyan  says,  there  is  enjoyed  the  society 
of  angels,  and  distant  yet  clear  and  enrapturing  views 
of  the  celestial  city.  You  would  no  more  doubt,  that 
with  all  the  hindrances,  discouragements,  trials  and 
struggles  of  the  life  of  faith  and  holiness,  it  is  true 
that  to  be  spiritually  minded  is  solid  peace;  that 

The  hills  of  Zion  yields 

A  thousand  sacred  sweets, 
Before  we  reach  the  heavenly  fields, 

And  walk  the  golden  streets. 

X.  What  then  reader,  do  we  wish,  in  setting 
before  you  this  nobler  type  of  godly  living?  Certainly, 
to  stir,  if  it  be  possible,  a  deep  and  quenchless  longing 
for  it  in  your  hearts.  This  end  attained,  you  will  never 
rest  till  you  have  learned  where  lies  this  pleasant  land, 
and   how  it  may  be  found;   nay,  you  will  never  be 


242  THE  HEIGHTS  OF  CHRISTIAN  LIFE. 

content,  till  you  make  its  delights  your  own.  It  will 
be  your  constant  prayer,  Tell  me,  0  thou,  whom  my 
soul  loveth,  where  thou  feedest:  where  thou  makest 
thy  flock  to  rest  at  noon!  And  the  Saviour  himself 
hath  said,  Every  one  that  asketh  receiveth,  and  he 
that  seeketh  findeth;  and,  Blessed  are  they  that 
hunger  and  thirst  after  righteousness,  for  they  shall 
be  filled!  Ponder  then  deeply,  fellow  Christian,  all 
these  things.  Let  not  the  tempter  make  you  think, 
that  the  joys  of  the  Christian  hope  and  walk  are  not 
for  you;  that  you  can  not  climb  to  Pisgah's  top  and 
look  over  into  the  glorious  land,  and  rejoice  in  the 
goodly  vision,  and  forestall  the  blessedness  of  a  full 
possession.  It  is  for  you  to  reach  these  rich  comforts,  if 
you  wilL  Others  have  reached  them,  with  far  greater 
hindrances  than  yours.  You  have  every  facility, 
every  encouragement,  and  we  may  add  every  obligation 
to  press  on,  till  you  do  attain  them.  0  how  have  men 
toiled  and  struggled  and  suffered,  and  even  died  to  gain 
what  was  a  mere  trifle  in  comparison  with  such  good 
as  this !  And  will  you  shrink  from  effort,  and  even  from 
wrestling  if  need  be  to  make  it  yours?  Shrink  not. 
Fear  not.  Blessed  is  he  that  overcometh.  He  shall 
walk  with  the  Lamb  in  white,  and  it  shall  be  given 
him  to  dwell  by  the  waters  of  quietness,  where  they 
issue  from  the  throne  of  God,  and  flow  in  eternal 
serenity  throughout  all  the  peaceful  vales  of  heaven. 


243 


CHAPTER  XVIII. 


IX  THY  PRESENCE,  IS  FULLNESS  OF  JOY. 

I.  It  is  almost  a  matter  of  necessity,  that  the  human 
mind  should  often  direct  its  thoughts  to  the  future 
world.  It  is  made  for  immortality,  and  is  conscious 
of  the  fact;  or  at  least,  it  has  a  strong  conviction  that 
it  shall  not  die;  and  yet  it  sees  nothing  around  it, 
which  is  not  perishable  and  mortal.  This  world  in 
which  its  present  lot  is  cast,  it  clearly  perceives  to  be 
subject  to  a  blighting  curse.  It  is  a  world  of  beauty, 
but  its  beauties  are  decaying;  its  flowers  wither  while 
they  please;  and  its  generations  of  living  beings,  in 
quick  succession  pass  away. 

At  the  same  time  that  all  outward  things,  tend  thus 
to  lead  the  mind  to  another  state,  divine  revelation,  with 
a  more  direct  and  powerful  influence,  draws  it  thither, 
while  it  discloses  the  certainty  of  immortality;  an  im- 
mortality of  blessedness,  to  such  as  prepare  themselves 
for  its  enjoyment.  What  can  be  imagined  more 
attractive,  more  likely  to  awaken  high  desires  and 
to  stimulate  to  the  pursuit  of  excellence,  than  the 
prospect  of  attaining,  at  length,  rest  from  toil  and 
conflict;  of  exchanging  suffering  and  decay,  for  unfail- 
ing health  and  vigor;  and  of  entering  on  holy  happiness, 


244  CHARACTERISTICS  OF 

and  holy  occupations,  which  shall  be  enduring  as  the 
ages  of  eternity.  Such  is  the  prospect,  which  is  laid 
open  in  the  Scriptures  to  our  view.  If  we  would  have 
it  lead  our  minds  upward,  and  fill  them  with  sweet 
anticipations  of  the  joys  which  shall  be  ours,  when  the 
darkness  of  the  tomb  is  past,  and  the  morning  of 
eternity  has  dawned  upon  us,  we  should  often  dwell 
upon  it,  with  deep  and  serious  interest. 

It  is  important,  as  a  means  of  giving  ardor  to  our 
hope,  and  warmth  to  our  affections,  rightly  and  vividly 
to  apprehend  the  nature  of  the  heavenly  blessedness 
which  the  word  of  God  reveals.  In  doing  this,  we 
should  seek  rather  to  obtain  those  general  views 
which  are  sanctioned  by  the  word  of  God,  than  to 
amuse  ourselves  with  conjectures,  such  as  the  imagi- 
nation might  suggest.  The  great  Author  of  revelation, 
has  not  thought  proper  to  gratify  our  curiosity,  with 
minute  particulars  concerning  heaven;  but  He  has 
presented  in  the  strongest  light,  the  grand  idea  of  an 
unending  state  of  inconceivable  bliss; — fullness  of  joy 
and  pleasures  forever  more,  in  the  presence  of  the  ever 
blessed  God.  We  will  briefly  allude  to  some  of  the 
revealed  characteristics  of  that  state  of  glory. 

II.  The  first  characteristic  of  the  heavenly  state, 
which  claims  our  notice,  is  that  it  affords  the  oppor- 
tunity, for  the  complete  development  of  all  the  sus- 
ceptibilities and  powers  of  mind.  It  is  one  of  the 
infelicities  of  earth,  that  mind  while  in  it,  seems  out 
of  its  proper  element.  By  reason  of  its  intimate 
connection  with  the  material  body,  a  body  which,  in 


THE  HEAVENLY  STATE.  245 

the  fallen  state  of  man,  is  condemned  to  suffering, 
decay,  and  death,  it  is  subject  to  many  and  serious 
disadvantages,  in  the  unfolding  of  its  faculties,  and 
the  improvement  of  its  nature.  It  can  hold  communi- 
cation with  the  universe,  of  which  it  is  a  part,  only 
through  the  medium  of  the  senses.  It  is  driven  to 
find  much  of  its  enjoyment,  by  their  instrumentality. 
It  is  compelled  to  engage  in  occupations,  which  are 
groveling  and  uncongenial.  In  short,  it  is  imprisoned 
in  its  earthly  tabernacle,  and  doomed  to  suffer  various 
ills,  of  which,  but  for  its  conjunction  with  the  flesh,  it 
would  be  incapable  entirely.  Hence,  in  no  small  part, 
its  restlessness,  its  unsatisfied  desire,  its  weariness  of 
earth,  and  the  numerous  disquiets,  that  make  the 
present  state  of  being  comparatively  undesirable. 

Now  in  order  to  the  happiness  of  the  human  soul, 
it  is  essential  that  those  circumstances  of  its  being 
which  encumber  and  depress  it,  should  be  changed. 
The  heavenly  state,  is  especially  designed  of  God,  to  be 
a  state  of  happiness,  complete  and  uninterrupted,  to 
those  of  our  race  who  shall  be  admitted  there.  If  not 
directly  instructed  on  the  subject,  therefore,  we  should 
at  once  conclude,  that  the  disabilities  under  which  our 
spirits  labor  here,  would  be  removed,  and  that  oppor- 
tunities of  action,  and  objects  of  desire,  would  be 
presented,  which  would  call  forth  our  active  powers, 
and  bring  our  feelings  into  exercise. 

But  the  Scriptures  have  not  left  us  to  inference  on 
the  subject.  They  tell  us  that  the  spirits  of  the  just 
made  perfect,  shall  be  put  in  possession  of  glorious  and 


246  CHARACTERISTICS  OF 

immortal  bodies,  which  shall  facilitate,  instead  of 
obstructing,  their  improvement  and  enjoyment.  This 
mortal,  says  the  Apostle,  must  put  on  immortality; 
and  this  corruptible,  must  put  on  incorruption.  We 
which  are  in  this  tabernacle,  do  groan,  being  burdened; 
not  because  we  would  be  unclothed  but  clothed 
upon,  with  our  house  which  is  from  heaven.  That 
is,  we  believers,  while  in  this  frail  and  perishable  body, 
are  distressed  with  various  infirmities,  and  earnestly 
desire  to  exchange  it  for  the  perfect  body,  which  is 
characteristic  of  the  heavenly  world.  That  body, 
spiritual,  active,  undecaying,  will  be  to  the  spirit 
which  inhabits  it,  a  perfect  instrument  through  which 
to  hold  intercourse  with  material  things,  to  enlarge 
its  knowledge,  and  to  increase  its  happiness. 

As  the  heavenly  state  will  thus  afford  the  best  means 
for  the  culture  of  the  spirit,  so  will  it  offer,  also,  the 
most  favorable  opportunities.  Opportunity  is  not 
wanting,  even  here,  for  the  expansion  of  its  powers. 
But  there,  a  vastly  wider  field  of  observation  will  be 
afforded.  The  works  of  God,  to  an  inconceivably 
greater  extent,  will  probably  be  open  to  inspection. 
His  providence  will  be  better  understood.  The  prin- 
ciples of  his  government,  will  be  more  easily  appre- 
hended. Motives  of  the  highest  power,  will  enkindle 
the  ardor  of  the  soul,  and  urge  it  to  activity;  while 
all  that  is  pure  and  beautiful  and  good,  will  act  on  the 
sensibilities,  operating  at  once  to  please  and  to  refine. 
Thus  to  eternity,  will  the  glorified  mind  go  on  to  in- 
crease its  capacities,  both  for  action  and  enjoyment; 


THE  HEAVENLY  STATE.  247 

and  being  freed  from  every  clog,  and  placed  in  a 
genial  atmosphere,  its  progress  can  not  but  be  uniform 
and  rapid. 

III.  A  second  characteristic  of  the  heavenly  state,  is 
that  it  will  give  employment  to  the  most  expanded 
faculties,  and  completely  fill  the  most  enlarged  desires. 
If  that  process  of  intellectual  advancement,  which  has 
been  described  as  belonging  to  the  upper  world,  could 
be  made  to  progress  on  earth,  it  would  soon  be  found, 
that  the  mind  had  powers  which  could  find  no  proper 
exercise,  and  appetites  which  nothing  could  adequately 
fill.  It  is  so  to  some  extent  even  now,  though  our 
progress  is  so  small.  So  far  as  it  is  so,  there  is  neces- 
sarily a  degree  of  discontent;  and  if  it  were  possible 
in  Heaven,  that  in  its  growth,  the  spirit  should  find  it- 
self at  length  possessed  of  powers  so  noble,  that  there 
should  be  no  employments  worthy  to  engage  them, 
there  would  be  an  end  of  all  contentment  there. 

But  it  never  can  be  so.  The  Scriptures  teach  us, 
under  various  forms  of  speech,  that  the  blessed  are  con- 
tinually employed  in  the  service  of  Him  to  whom  they 
owe  their  being  and  their  exaltation.  They  are  des- 
cribed as  being  kings  and  priests,  as  resting  not  day 
nor  night,  and  as  being  ministering  spirits,  fulfilling 
the  behests  of  the  Most  High.  As  God  himself 
is  infinite  in  power  and  wisdom,  we  may  be  sure  there 
is  in  the  vast  universe  which  he  has  made,  that  there 
will  be  in  the  products  of  his  creative  energy  in  com- 
ing ages,  an  inconceivable  and  inexhaustible  variety 
of  duties  to  be  done  j  that  there  is,  and  will  ever  be, 


248  CHARACTERISTICS  OF 

fields  of  action  wide  enough,  and  magnificent  enough, 
to  afford  exercise  for  the  faculties  of  all  the  finite 
beings  that  now  exist,  or  that  ever  will  exist. 

And  if  there  will  ever  be  before  them,  objects  wor- 
thy of  pursuit,  there  will  also  ever  be  gratifications 
worthy  their  enjoyment;  gratifications  which  will  meet 
and  answer  all  their  wishes.  The  successful  pursuit 
of  what  is  great  and  good,  will  of  itself  be  satisfying, 
and  direct  provision  will  be  made,  in  the  arrangements 
of  the  perfect  world,  for  filling  all  the  capacities  of  its 
inhabitants.  There  will  be  there  no  satiety,  no  rest- 
lessness, no  longing  because  of  discontent  with  what 
is  now  possessed.  They  shall  hunger  no  more,  neither 
thirst  any  more;  that  is,  they  shall  have  no  unsatisfied 
desires.  And  to  the  same  purpose  is  the  language  of 
the  Psalmist:  In  thy  presence  is  fullness  of  joy;  at 
thy  right  hand  there  are  pleasures  for  evermore;  and  in 
another  place,  I  shall  be  satisfied  when  I  awake  in  thy 
likeness.  0  blessed  state!  How  unlike  the  world  of 
our  present  habitation! 

IV.  It  is  a  third  characteristic  of  the  heavenly  state, 
that  it  brings  the  spirit  into  peculiar  intimacy  with 
God,  and  fills  it  with  delight  in  his  moral  character. 
Even  the  most  enlightened,  in  the  present  state,  see  as 
through  a  glass  darkly.  The  beams  of  the  divine 
glory  which  come  to  us  from  the  works  of  God,  are 
but  reflected  beams;  and  the  brighter  radiance  of  the 
Scriptures,  is  after  all,  only  a  partial  manifestation  of 
the  Godhead. 

But  heaven  is  spoken  of  throughout  the  Scriptures 


THE  HEAVENLY  STATE.  249 

as  the  place  where  God  manifests  himself,  in  a  pre- 
eminent and  peculiar  manner.  I  say  unto  you,  is  the 
language  of  the  Saviour,  that  in  heaven,  their  angels  do 
always  behold  the  face  of  my  Father.  I  am  Gabriel, 
said  the  angel  that  announced  the  coming  of  John 
the  Baptist,  who  stand  in  the  presence  of  God.  The 
wicked  are  banished  from  the  presence  of  the  Lord, 
and  the  glory  of  his  power.  The  redeemed  are  before 
the  throne  of  God,  and  serve  him  day  and  night  in 
his  temple.  The  glory  of  God,  is  the  light  of  the 
New  Jerusalem.  Besides  this  general  testimony,  it  is 
more  particularly  taught  us,  that  Jesus  Christ,  who  is 
the  brightness  or  shining  forth  of  the  Father's  glory, 
in  whom  dwells  embodied  all  the  fullness  of  the  God- 
head, will  live  in  intimate  and  familiar  intercourse 
with  all  who  have  been  saved  by  him  forever.  I  will, 
says  He,  in  his  address  to  the  Father,  that  they  also 
whom  thou  hast  given  me,  be  with  me  where  I  am: 
and  in  the  Apocalypse,  he  says,  by  his  servant  John, 
To  him  that  overcometh,  will  I  grant  to  sit  with  me 
in  my  throne,  even  as  I  also  overcame,  and  am  set 
down  with  my  Father  in  his  throne. 

It  is  plain  therefore,  that  while  the  Deity  is  omni- 
present, he  reveals  himself  in  heaven  to  those  who 
inhabit  there,  in  a  manner  especially  clear  and  glo- 
rious. They  are  like  him,  and  they  see  him  as  he  is. 
And  since  they  do  bear  his  moral  image,  without 
which  they  could  have  found  no  admission  there,  they 
have  of  course,  a  taste  for  the  moral  beauties  of  hia 
character.  If  the  faint  glimpses  of  these  beauties, 
which  are  caught  by  the  saints  on  earth,  fill  them  with 
21 


250  CHARACTERISTICS  OF 

joys  which  can  not  be  described,  how  ineffable  must  be 
the  bliss  of  gazing  on  their  full  and  perfect  manifest- 
ation, and  with  dispositions  perfectly  harmonious! 
How  must  the  delight  which  it  thus  awakened,  pour 
itself  out  in  admiration  and  in  praise!  With  what 
intense  emotion  must  the  strain  be  uttered,  that  ascribes 
blessing  and  honor,  and  thanksgiving,  and  power,  unto 
Him  that  sitteth  on  the  throne,  and  unto  the  Lamb! 

V.  A  fourth  characteristic  of  the  heavenly  state,  is 
that  it  is  unchangeable.  In  this  particular,  as  in 
those  already  mentioned  it  is  in  striking  contrast  to 
the  present  world.  Here  all  is  uncertainty  and  change. 
There  is  no  ground  on  which  we  can,  with  certainty, 
make  our  calculations  for  the  future.  Where  to-day 
there  are  smiles,  to-morrow  there  are  tears.  Success- 
ful pursuit,  is  suddenly  exchanged  for  disappointment. 
Contentment  gives  place  to  restlessness  and  vain 
desire.  And  he,  who  at  the  present  moment,  has  the 
full  possession  and  fruition  of  terrestial  good,  may  at 
the  next  be  empty  and  disconsolate. 

Exactly  the  reverse  of  this,  is  heaven;  there  is 
there,  no  night  of  sorrow,  no  days  made  dark  and  deso- 
late by  bereavement,  and  no  storms  of  calamity  beating 
on  the  aching  and  defenceless  head. 

1  No  change  those  blissful  regions  know, 

Realms  ever  bright  and  fair ! 
For  sin,  the  source  of  mortal  wo. 

Hath  never  entered  there.' 

As  God  designed  that  world,  not  as,  like  this,  a  state 


THE  HEAVENLY  STATE.  251 

of  discipline,  but  of  rewards,  He  permits  there  no 
reverses  nor  vicissitudes,  nothing  to  exercise  the 
patience  and  to  cause  conflicts  in  the  soul.  On  the  con- 
trary, He  has  made  the  arrangements  such  as  to  secure 
a  steady  progress  in  enjoyment.  By  this  let  us  not  be 
understood  to  mean,  that  there  is  any  want  of  diversity, 
in  the  employments  and  pleasures  of  the  heavenly  state. 
There  must  be  a  vast  variety  in  both,  as  new  scenes 
are  unfolded,  and  new  events  are  brought  to  pass,  by 
the  providence  and  government  of  God.  But  since 
regret  and  unhappiness  of  every  kind,  are  there  un- 
known, it  is  not  possible  to  conceive  of  anything  like 
changefulness.  There  is  this  degree,  at  least,  of  uni- 
formity, that  all  events  are  favorable  to  happiness,  and 
conspire  to  lead  on  the  blessed,  from  one  degree  of 
glory  to  another. 

A  fifth  characteristic  of  the  heavenly  state,  is  that 
it  is  in  its  nature  final.  By  this  we  not  only  mean, 
that  the  happiness  which  there  exists  will  never  have 
an  end,  but  also,  that  there  will  never  be  any  essential 
change,  in  the  circumstances  of  the  blest  inhabitants. 
In  other  words,  we  mean,  that  heaven  is  not  a  state 
preparatory  to  some  other  happy  state,  as  the  present 
is  preparatory  to  that;  but  that  it  is  ultimate;  that 
it  fulfills  or  realizes  the  whole  design  of  God,  in  the 
creation  ol  the  immortal  mind.  For  the  proof  of  this, 
we  appeal  to  the  whole  tenor  of  Scripture  language 
on  the  subject,  without  fear  of  contradiction.  While 
in  instances  too  numerous  to  be  quoted,  it  is  more  or 
less  explicitly  declared,  that  the  state  of  the  blest 
above,  is  to  be  in  all  its  essential  circumstances  the 


252  CHARACTERISTICS  OF 

same  forever;  while  the  attainment  of  that  state, 
is  held  up  as  the  highest  object  of  hope,  and  as  the 
great  good  to  which  the  grand  System  of  Redemption, 
was  designed  to  raise  the  human  race;  there  is  no- 
where to  be  found  the  slightest  intimation,  that  it  is 
preparatory  to  anything  ulterior.  Nor  can  we  imagine, 
that  such  a  change  is  possible  in  the  nature  of  things. 
They  who  enter  on  the  blest  abodes  of  the  heavenly 
world,  are  made  one  family  with  Christ  in  God.  They 
are  freed  from  every  imperfection.  They  are  filled 
with  the  intensest  love  to  the  Infinite  Excellence,  and 
they  receive  more  than  a  full  return  of  his  affection. 
They  are  permitted  to  employ  all  their  powers,  in  the 
execution  of  his  will.  What  then  beyond  this,  or 
differing  from  it,  as  the  final  condition  and  employment 
of  intelligent  and  holy  beings,  can  possibly  be  con- 
ceived? No:  there  can  be  nothing  higher,  nothing 
more  glorious,  nothing  more  completely  fitted  to  satisfy 
every  wish,  than  the  heavenly  state,  which  is  revealed 
as  the  inheritance  of  the  saints.  When  God  shall 
have  brought  his  children  thither,  and  put  them  in 
possession  of  its  bliss,  the  desires  of  his  own  benevolent 
heart  will  be  fully  satisfied.  He  will  see  that  in  them, 
the  great  design  which  he  had  at  the  creation,  of 
communicating  and  multiplying  happiness,  is  answer- 
ed; and  He  will  rejoice  in  the  results  of  his  redeeming 
work,  and  pronounce  it  very  good;  and  the  tide  of 
blessedness  in  heaven,  will  thus  flow  on,  in  a  broad 
and  deep,  and  unruffled  current,  to  eternity ! 

VII.  The  fact  that  such  a  heaven  has  been  revealed, 


THE  HEAVENLY  STATE.  253 

as  the  certain  inheritance  of  all  true  believers,  may  well 
encourage  Christian  faith  and  hope,  and  afford  the  most 
substantial  comfort  amidst  the  trials  of  this  world.  As 
we  have  already  had  occasion  to  remark,  this  world  is 
a  place  abounding  in  uncertainties  and  sorrows.  None 
can  escape  them  altogether,  since  Providence  has 
assigned  to  each  a  share.  But  if  we  -are  joined  to 
the  family  of  Christ,  and  possess  the  character  which 
fits  for  heaven,  we  shall  habitually  feel  that  the  evils 
of  the  present,  are  not  worthy  to  be  compared  with 
the  glory  to  which  we  are  heirs  in  the  future  world. 
If  wearied  with  the  cares  and  toils  of  life,  we  shall 
remember  that  unending  rest,  is  but  a  little  way  before 
us.  If  harassed  by  the  assaults  of  sin,  we  shall  an- 
ticipate the  day  when  we  shall  sin  no  more.  If 
called  to  affliction  and  to  tears,  we  shall  take  courage 
in  the  prospect,  of  soon  reaching  that  bright  world, 
where  all  tears  are  wiped  away.  If  those  who  were 
dear  are  parted  from  us,  and  have  died  in  the  faith  of 
Christ,  our  stricken  hearts  will  be  consoled,  when  we 
follow  them,  in  thought,  to  the  state  in  which  all  their 
powers  are  perfect,  all  their  occupations  noble,  their 
intimacy  with  God  complete,  their  blessedness  inva- 
riable, and  their  condition  fixed  forever.  Reader,  if 
your  heart  is  set  on  heaven,  what  rich  comforts 
may  you  gather  from  such  views  ?  You  are  tra- 
veling towards  that  world,  and  already  catch  at 
times  a  glimpse  of  the  pearly  gates  and  glittering 
towers  of  the  celestial  city.  You  know  that  many 
of  your  friends  are  there,  and  that  you  will  there 
be  rejoined  to  those  who  sleep  in  Jesus  to  be  parted 


254  CHARACTERISTICS  OF  THE  HEAVENLY  STATE. 

not  again;  and  that  you  and  they,  shall  live  to  all 

eternity, 

1  Where  the  anthems  of  rapture,  unceasingly  roll, 
And  the  smile  of  the  Lord,  is  the  feast  of  the  soul.1 

Let  then  this  prospect  apprehended  with  a  lively  faith, 
be  a  source  of  perpetual  joy.  Let  it  raise  you  from 
despondency  in  the  day  of  deepest  trial,  and  enable 
you  cheerfully  to  bear  whatever  God  appoints,  till  the 
time  of  your  deliverance  shall  arrive. 

Think  often  too  with  affectionate  admiration  of  the 
grace,  that  has  opened  the  way  to  such  an  eternity  of 
blessedness !  That  the  way  is  open  to  any  of  our  race, 
we  owe  entirely  to  God's  rich  and  abounding  mercy. 
That  sinners  like  ourselves,  should  not  only  be  for- 
given, but  thus  exalted  and  made  happy,  may  well 
excite  our  wonder,  and  should  surely  call  forth  praise. 
While  then,  Christian,  you  live  for  the  world  of  light, 
let  your  soul  be  full  of  gratitude.  As  often  as  you 
think  of  the  sweet  delights  of  heaven,  pay  your  offer- 
ing of  thankfulness!  Then  when  you  come  to  that 
glorious  presence,  where  there  is  fullness  of  joy,  and 
to  that  right  hand  where  are  pleasures  forevermore, 
you  will  be  prepared  to  unite  in  the  sublime  and  joyous 
anthem,  which  by  numbers  without  number  shall  be 
lifted  up  in  delightful  harmony  to  all  Eternity! 


255 


CHAPTER  XIX. 


OF  THE  INCREASE  OF  HIS  GOVERNMENT  AND  PEACE, 
THERE    SHALL    BE   NO   END. 

I.  When  by  the  coming  of  Messiah  the  work  of 
redemption  was  accomplished,  and  the  designs  of  God 
divine  mercy  in  relation  to  mankind  were  perfectly 
unfolded,  a  new  era  in  the  reign  of  God  on  earth  com- 
menced. Not  only  was  the  scheme  of  truth  completed, 
but  the  system  of  regenerating  influences,  which 
were  ordained  as  the  appointed  means  of  restoring 
men  to  holiness,  was  then  also  brought  into  full  and 
perfect  operation.  The  new  and  efficient  moral 
power,  which  was  thus  made  to  bear  upon  the  world, 
imparted  to  the  divine  kingdom  in  it  a  new  and 
powerful  impulse ;  'it  began  to  move  forward  with  that 
accelerated  progress,  by  the  continuance  of  which, 
it  was  thenceforward  to  have  a  perpetual  and  sure 
increase. 

That  advancement,  certain  and  unending,  awaits 
the  Redeemer's  kingdom,  we  receive  as  a  fact  that 
can  not  reasonably  be  doubted.  With  the  evidence 
of  this  fact,  however,  we  should  be  thoroughly 
acquainted.     Every  Christian  who  would  rise  above 


256  PERPETUITY  OF 

disappointment,  and  doubts,  and  fears,  should  make 
it  familiar  to  his  mind.  The  world  will  not  be 
won  back  to  holiness  without  a  struggle;  and  it 
may,  at  times,  require  the  clearest  views  of  the  sure 
foundations  on  which  the  cause  of  holiness  is  based,  to 
sustain  the  faith  and  encourage  the  perseverance 
of  believers. 

We  may  gather  evidence  on  the  subject,  both  from 
the  nature  of  the  case,  and  from  the  promises  of  God. 
The  conclusion  seems  to  be  fully  authorized,  that  the 
growth  and  perpetuity  of  the  divine  kingdom  among 
men,  must  be  a  legitimate  result  from  its  essential 
nature;  that  is  to  say,  from  its  spirit  and  its  prin- 
ciples. Its  spirit  is  benevolence,  its  principles  are 
truth.  Benevolence,  moreover,  is  diffusive,  and  truth 
is  permanent.     This  is  the  substance  of  the  argument. 

II.  Were  a  company  of  beings  associated  into  one 
community,  where  selfishness  was  the  prevailing 
disposition  ;  and  were  we  to  add  the  supposition, 
which  in  fact  could  not  be  true,  that  their  society 
secured  their  happiness,  we  should  have  no  reason 
to  expect  an  extension  of  their  advantages  to  others. 
Selfishness  looks  not  beyond  its  own  ;  it  feels  no 
wish  to  scatter  go#d ;  and  if  but  its  own  desires  are 
gratified,  it  is  without  any  incitement  to  activity.  But 
of  benevolence,  exactly  the  reverse  is  true.  It  looks 
abroad  with  a  universal  sympathy;  and  though  for 
itself  it  should  have  nothing  to  desire,  it  would  still 
be  prompted  to  exertion,  by  the  desire  to  bestow 
blessings  upon  others. 


MESSIAH'S  KINGDOM.  257 

But  in  the  kingdom  of  the  Prince  of  Peace,  bene 
volence  is  the  all-pervading  spirit.  He  who  sits,  a 
King  upon  the  holy  hill  of  Zion,  is  benevolence 
itself.  His  name  is  Love;  and  his  first  and  great  com- 
mand exacts  of  all  his  subjects,  a  love  at  once  perfect 
in  its  kind,  and  universal  in  its  range:  and  not  one 
can  find  admission  to  his  kingdom  who  will  not 
heartily  come  into  the  spirit  of  this  law.  A  society 
thus  constituted,  contains  within  itself  the  most 
powerful  spring  of  action.  Its  members  feel,  that  the 
well  being  of  others  is  of  equal  value  with  their  own; 
and  that  that  well  being  can  only  be  secured,  by  bring- 
ing them  to  a  participation  in  their  own  hopes  and 
privileges.  It  follows,  therefore,  that  powerful  efforts 
to  extend  the  dominion  of  the  Saviour,  to  make  all 
minds  to  understand  his  claims,  all  hearts  to  feel  his 
love,  and  all  knees  to  bow  to  his  authority,  are  to  be 
expected  as  a  thing  of  course,  from  those  who  com- 
pose his  kingdom. 

But  further,  the  principles  are  true,  upon  which 
Messiah's  kingdom  is  organized  and  governed.  All 
the  kingdoms  of  this  world,  have  been  subject  to 
decay  and  dissolution;  for  men  have  formed  com- 
munities, and  established  governments,  under  the 
influence  of  mistaken  theories.  They  have  failed 
to  comprehend  the  relations  of  different  classes  to 
each  other;  and  have  erred  in  the  structure  of  their 
legislative  systems,  and  made  wrong  estimates  of  their 
efficiency,  in  securing  the  interests  of  the  whole.  But 
the  community  which  Christ  has  organized,  has  all  its 
arrangements  exactly  adapted  to  the  nature  of  the  case. 


258  PERPETUITY  OF 

Its  influences  all  accord  precisely  with  the  nature  and 
the  wants  of  man.  Its  laws,  both  prohibitory  and 
preceptive,  are  founded  on  the  true  character  of  actions, 
and  are  fitted  to  secure  the  highest  interests  of  each  and 
every  subject.  Now  it  is  clear  that  such  a  constitution 
must  be  permanent.  For  what  is  to  dissolve  it? 
Where  shall  we  look  for  the  element  which  is  destruc- 
tible? As  in  a  piece  of  perfect  mechanism,  where  all 
the  parts  are  accurately  fitted  to  each  other,  there  will 
be  harmony  of  motion,  so  in  the  kingdom  of  our  Lord; 
there  will  be  no  disturbing  cause  in  operation,  and  it 
will  therefore  move  on  successfully  forever. 

III.  A  reference  to  the  past  history  of  Messiah's 
kingdom,  affords  both  illustration  and  confirmation  of 
these  views.  Its  Founder  appeared  in  an  unimposing 
manner.  His  disciples  were  uneducated  and  obscure. 
The  propagation  of  its  doctrines  was  commenced  in  a 
quiet  way,  and  proceeded  without  the  aid  of  any  great 
commotion,  and  at  a  time  when  Roman  Literature  was 
in  the  zenith  of  its  glory.  All  these  circumstances, 
and  others  like  them,  were  powerful  obstacles  in  the 
way  of  its  establishment.  Yet  it  was  immediately 
set  up,  and  that  too  among  the  refined  cities  of  Greece 
and  Italy.  And  the  learned  Roman,  and  the  polished 
and  philosophical  Corinthian,  yielded  to  its  claims, 
and  forsook  their  mysteries  and  their  fanciful  myth- 
ology, to  join  the  Christian  fellowship,  though  they 
were  thus  subjected  to  shame,  to  persecution,  and  to 
death.  Yea  more,  it  continued  to  extend  itself,  till 
the  whole  fabric  of  paganism  fell,  though  sustained  by 


MESSIAH'S  KINGDOM.  259 

poetical  associations,  by  ancient  recollections,  and  by 
the  strong  arm  of  civil  power. 

It  is  true,  that  since  Christianity  obtained  its  ear- 
liest triumphs,  it  has  been  at  times,  obstructed,  and 
perhaps  temporarily  arrested,  in  its  progress.  Yet 
even  when  betrayed  and  corrupted  by  false  friends,  and 
clogged  and  trammeled  by  its  union  with  the  state,  it 
never  lost  its  vital  energy;  but  on  the  contrary,  burst 
forth  at  length  from  its  long  eclipse,  and  moved  for- 
ward in  its  primitive  strength  and  beauty.  So  in  the 
struggle,  which  later  still,  it  sustained  with  infidelity. 
When  Voltaire  and  his  atheistical  associates  among 
the  French,  and  Hume,  Gibbon,  Bolingbroke  and  Paine, 
in  the  English  language,  waged  exterminating  war 
against  it;  when  talent,  learning,  sophistry,  and  wit, 
and  it  may  be  added,  scurrility,  misrepresentation  and 
abuse,  were  all  enlisted;  it  brought  forward  to  the 
contest,  Lardner,  Campbell,  Leland,  Watson,  Paley, 
and  a  host  of  others,  and  the  triumph  has  been  signal 
and  complete.  Down  to  the  present  day,  availing 
itself  of  the  powerful  influence  of  the  press,  and  of 
the  multiplied  and  ever  multiplying  facilities  of  inter- 
course, it  has  continued  to  strengthen  and  extend  itself 
in  regular  progression.  If  then  it  has  hitherto 
surmounted  every  obstacle,  now  heaving,  like  the  fires 
of  the  volcano,  the  rubbish  which  had  well  nigh  bu- 
ried it,  and  now  bearing  down  the  firmest  phalanx 
of  determined  opposition,  ought  not  the  fact  to  satisfy 
us  of  its  expansive  and  indestructible  nature,  and  to 
give  us  confidence  in  its  ultimate  success?  Especially 
when  we  reflect,  that  greater  impediments  can  hardly 


260  PERPETUITY  OF 

be  imagined  to  occur,  than  those  which  have  already 
been  met  and  overcome. 


IV.  To  these  arguments  which  address  themselves 
alike  to  the  infidel  and  the  believer,  it  may  be  added, 
that  revelation  fully  and  without  any  ambiguity  as- 
sures us,  that  the  kingdom  of  Jesus  Christ  is  destined 
to  an  endless  progress.  In  setting  forth  this  truth,  the 
Prophets  seem  to  have  tasked  imagination  to  the  ut- 
most, and  to  have  exhausted  all  the  powers  of  language. 
Says  the  eloquent  Isaiah — Lift  up  your  eyes  to  the 
heavens,  and  look  upon  the  earth  beneath;  for  the 
heavens  shall  vanish  away  like  smoke,  and  the  earth 
shall  wax  old  like  a  garment,  and  they  that  dwell 
therein,  shall  die  in  like  manner:  but  my  salvation 
shall  be  forever,  and  my  righteousness  shall  not  be 
abolished.  And  describing  Messiah's  character  and 
titles,  he  subjoins — Of  the  increase  of  his  government 
and  peace,  there  shall  be  no  end.  So  Daniel  declares, 
that  his  dominion  is  an  everlasting  dominion,  which 
shall  not  pass  way;  and  that  his  kingdom  shall  not  be 
destroyed.  In  the  same  spirit,  all  the  Prophets  testify; 
as  do  also  the  writers  of  the  New  Testament  Scrip- 
tures. He  must  reign,  says  Paul,  till  He  hath  put  all 
things  under  his  feet.  Unto  the  Son  he  saith,  thy 
throne,  0  God,  is  forever  and  ever.  The  fact,  there- 
fore, is  as  certain  as  the  divine  veracity,  that  the  king- 
dom of  the  Son  of  God  shall  continue  to  extend,  till 
there  are  no  more  subjects  to  be  added,  and  shall 
then  go  on  perpetually,  to  increase  in  holiness  and 
happiness. 


MESSIAH'S  KINGDOM.  261 

V.  Let  us  turn,  then,  to  the  means,  by  which  the 
advancement  of  the  kingdom  of  our  Lord  will  be 
secured.  We  may  place  as  first  the  instrumentality 
of  religious  truth.  The  question,  How  shall  they  be- 
lieve on  him  of  whom  they  have  not  heard,  carries  its 
answer  along  with  it.  That  the  unconverted  world 
may  receive  Jesus  Christ,  as  their  Saviour  and  their 
King,  they  must  understand  his  character  and  claims, 
the  principles  on  which  He  governs,  the  kind  of  ser- 
vice He  requires,  and  the  benefits  which  flow  from 
owning  his  authority.  On  all  these  subjects,  the  Bible 
can  instruct  them;  and  they  who  now  enjoy  its  light 
and  feel  its  power,  are  bound  to  spead  it  through  the 
world,  and  have  actually  combined  their  energies,, 
and  given  their  pledge,  that  they  will  perform  the 
task. 

'  During  a  long  course  of  ages,'  says  an  able  writer, 
'a  controversy,  manged  with  various  success,  has  been 
carried  on  here  and  there  in  the  world,  on  the  great  ques- 
tions of  immortality;  and  of  the  liability  of  man  to  future 
punishment,  as  the  transgressor  of  divine  law;  and 
concerning  the  terms  of  reconciliation.  Hitherto, 
there  has  stood  on  the  affirmative  or  religious  side  of 
this  controversy,  only  a  small  and  scattered  party; 
while  on  the  other  side,  there  has  remained,  with  more 
or  less  of  active  hostility,  the  great  majority  of  man- 
kind; wTho  have  chosen  to  pursue  exclusively  the 
interests  of  the  present  life,  as  if  no  doctrine  of  immor- 
tality had  been  credibly  announced  ;  and  have  dared 
the  future  displeasure  of  the  Most  High,  and  have  ven- 
tured the  loss  of  endless  happiness,  and  have  spurned 

22 


262  PERPETUITY  OF 

the  conditions  of  pardon.  But  it  is  imagined,  that 
events  of  a  new  order,  are  to  bring  this  momentous 
controversy  to  a  final  crisis.  Yet  before  the  awful 
moment  of  decision  comes,  and  while  all  minds  remain 
in  the  listlessness  of  the  ancient  apathy,  and  while  the 
winds  of  high  commotion  lie  hushed  in  the  caverns  of 
divine  restraint,  in  this  season  of  portentous  tran- 
quillity, those  writings,  upon  the  authority  of  which 
the  issue  is  to  turn,  are  put  into  every  hand.  And 
although  the  hands  that  receive  them,  seem  now  to 
hold  the  book  with  a  careless  grasp,  ere  long  an  alarm 
shall  be  sounded  through  all  nations;  all  shall  be 
roused  from  their  spiritual  sleep,  and  shall  awake  to 
feel,  that  the  interests  of  an  endless  life  are  in  sus- 
pense. Then  shall  it  appear,  for  what  purpose,  the 
Bible  has  first  been  delivered  to  every  people.' 

If  it  must  be  granted,  that  the  diffusion  of  the  truth 
of  God,  together  with  such  other  lamps  of  knowledge 
as  naturally  attend  it,  wTould  not  of  itself  avail  to  carry 
forward  rapidly  the  cause  of  holiness,  it  can  not  be 
denied,  that  it  must  be  the  precursor  of  other  means  and 
must  be  connected  with  them.  It  must  rouse  intellect 
from  its  lethargy  and  degradation,  and  recall  the  vital 
warmth  of  the  affections.  It  must  break  the  spell  of 
superstition,  correct  the  errors  of  perverted  conscience, 
and  thus  afford  a  way  of  access  to  more  efficient 
influence. 

VI.  The  immediate  agency  of  the  church  herself, 
must  constitute  another  means  of  the  attainment  of 
the  end  in  question.     It  is  the  agency  of  the  church, 


MESSIAH'S  KINGDOM.  263 

indeed,  that  is  to  spread  the  truth;  but  we  now  refer, 
to  a  more  direct  and  personal  action.  But  a  very  small 
portion  of  the  real  church,  since  the  commencement  of 
the  modern  efforts  to  evangelize  the  world,  have  en- 
listed in  the  work  at  all.  Let  almost  any  of  our 
churches  be  examined,  and  it  will  probably  be  found, 
that  the  burden  of  labor  and  expense,  which  falls  upon 
them,  instead  of  being  borne  by  all  the  members  in  a 
fair  proportion,  is  actually  shifted  off  by  the  great 
majority,  and  left  to  rest  chiefly  on  the  few.  Happy  in- 
deed are  they,  who  thus  sustain  the  ark  of  God  when 
others  are  willing  to  desert  it;  their  reward  shall  be 
great  in  Heaven.  But  the  time  must  come,  when  every 
individual  who  has  vowed  allegiance  to  the  King  of 
Zion,  will  be  ready  to  bear  his  part  in  the  advance- 
ment of  his  cause;  and  will  live  with  the  one  grand 
object,  of  spreading  his  religion.  Never  since  the 
first  ages  of  the  church,  has  this  been  done;  and  hence 
the  work  has  lingered;  but  it  will  be  done  again  ere 
long.  One  will  go  out  to  wield  the  sword  of  the  Spi- 
rit, and  to  increase  the  power  of  truth,  by  unfolding 
and  applying  it;  another  will  employ  himself  in  find- 
ing opportunities,  and  forming  plans  of  action;  another 
will  be  toiling  to  provide  pecuniary  means;  each  will 
be  active  in  his  sphere,  and  according  to  his  measure 
of  ability,  and  all,  will  offer  up  continual  and  prevail- 
ing prayer  before  the  throne,  and  will  live  in  the 
spirit  of  a  hearty  self-devotion.  None  will  then  throw 
off  the  responsibility  on  others.  The  learned  will  not 
be  too  wise,  nor  the  ignorant  too  simple  to  cooperate. 
The  high  and  the  honorable,  will  not  be  too  proud  to 


264  PERPETUITY  OF 

lend  their  aid,  nor  will  the  low  and  undistinguished, 
regard  their  agency  as  insignificant.  In  one  unbroken 
column,  will  the  sacramental  host  move  forward,  the 
trumpet  of  the  Gospel  pealing  in  their  front,  and  the 
peaceful  banner  of  salvation  floating  over  them.  Al- 
ready do  we  see  the  mustering  of  this  powerful  combina- 
tion; powerful  even  now  it  has  become.  What  then  will 
it  be,  when  all  its  ranks  are  full,  and  all  its  energies  de- 
veloped? It  is  not  possible  to  doubt,  that  it  will  furnish 
all  fo  human  agency  that  will  be  needed,  in  giving 
the  greatness  of  the  kingdom  under  the  whole  heaven, 
to  the  people  of  the  saints  of  the  Most  High  God. 

VII.  It  is  the  influence  of  the  Holy  Ghost,  however, 
as  the  grand  efficient  agent,  which  certainly  secures 
to  the  Redeemer's  kingdom  a  perpetual  increase.  It 
shall  come  to  pass  in  the  last  days,  saith  God,  that  I 
will  pour  out  my  Spirit  on  all  flesh.  This  glorious 
promise,  began  to  be  fulfilled  on  the  day  of  Pentecost; 
but  there  are  the  strongest  reasons  for  believing,  that 
only  a  small  part  of  all  that  it  intends,  has  yet  been 
realized.  The  ministration  of  the  Spirit,  is  the  dis- 
tinguished characteristic  of  the  Gospel  dispensation. 
In  primitive  times,  so  long  as  truth  was  spread,  and 
seconded  by  the  prayers  and  efforts  of  the  church,  the 
Spirit  was  shed  down  richly  from  above,  and  the  fruits 
of  his  agency  were  manifested.  While  the  corruption 
and  darkness  of  the  middle  ages  reigned,  the  divine 
agent  spake  to  man,  chiefly  in  the  still  small  voice  of 
occasional  and  secret  admonition.  Little  outward 
evidence  existed,  that  his  promised  influences  were  in 


MESSIAH'S  KINGDOM.  265 

the  world.  But  since  the  Reformation  has  commen- 
ced anew  the  diffusion  of  the  truth,  and  excited  some 
portions  of  the  church  to  second  it  with  appropriate 
exertions,  the  Holy  Spirit  has  again  revealed  himself, 
and  in  some  instances  has  signally  displayed  his 
power. 

It  would  seem,  then,  both  from  the  tenor  of  the 
Scriptures,  and  from  the  history  of  the  past,  that  this 
is  the  fundamental  law  of  the  Spirit's  operation,  viz: 
that  the  amount  of  efficacious  influence  which  he 
exerts,  is  proportioned  to  the  prevalence  of  truth,  and 
to  the  activity  of  the  church,  including  in  the  term, 
both  prayer  and  effort,  in  bringing  it  to  bear  upon  the 
hearts  of  men.  Assuming  this  principle  as  true,  it 
throws  a  glorious  light  over  the  future  prospects  of 
Christianity.  When  many  shall  have  run  to  and  fro, 
and  knowledge  is  increased;  and  when  the  church, 
instead  of  having  a  small  fraction  of  her  members 
enlisted  in  the  service,  shall  find  every  man  upon 
his  post,  and  every  energy  applied  to  duty;  what 
may  be  expected  to  be  the  fruits  of  the  Spirit  then? 
Methinks  the  heavens  will  again  be  opened,  as  when 
of  old  they  poured  down  the  deluge  upon  the  world; 
but  only  to  let  fall  the  waters  of  salvation.  Then 
Ethiopia,  and  Egypt,  Persia,  Hindoostan,  and  China, 
the  dwellers  at  the  poles  and  in  the  islands  of  the 
sea,  shall  all  have  their  days  of  Pentecost;  yea,  days 
of  which  that  was  but  an  earnest;  and  the  prediction 
that  in  a  day  nations  shall  be  born,  shall  be  literally 
fulfilled.  This  will  be  the  carrying  out  of  the  perfect 
plan,  and  the  full  employment  of  all  the  resources  of 


266  PERPETUITY  OF 

Christianity.  It  will  bring  in  the  morning  of  Zion's 
glory;  and  will  speedily  be  followed  by  the  period, 
when,  in  the  rich  language  of  the  Prophet,  the  light  of 
the  moon  shall  be  as  the  light  of  the  sun,  and  the  light 
of  the  sun  seven  fold.  Thenceforward  and  forever,  the 
kingdom  thus  established,  shall  be  pervaded  by  the 
Spirit,  and  its  increase  in  peace  and  holiness,  be  effect- 
ually secured. 

VIII.  The  views,  then,  which  the  men  of  this 
world  entertain,  of  the  prospects  and  resources  of  the 
kingdom  of  Messiah,  are  exceedingly  defective.  Look- 
ing only  with  the  eye  of  worldly  calculation,  they 
regard  it  as  altogether  an  insignificant  affair.  They 
perceive  that  it  has  but  a  small  part,  comparatively, 
of  the  wealth  and  power  of  Christendom  at  its  com- 
mand; that  its  doctrines  are  pure  and  self  denying, 
and  not  likely  to  commend  themselves  to  the  feelings 
of  mankind;  and  that  obstacles  of  the  most  formidable 
character,  must  be  met  and  overcome,  before  it  can 
achieve  a  triumph.  The  other  side  of  the  subject, 
they  do  not  see  at  all.  When  the  hosts  of  the  king 
of  Syria  encompassed  Elisha  and  his  servant,  there 
seemed,  to  human  view,  a  hopeless  odds  against  them. 
But  when  in  answer  to  the  Prophet's  prayer,  the  Lord 
opened  the  eyes  of  the  young  man,  he  saw  the  army 
of  Jehovah,  horses  and  chariots  of  fire,  surrounding 
them  for  their  defence.  So,  could  the  worldly  wise 
but  see  with  spiritual  vision,  they  would  discover  that 
the  resources  of  Omnipotence  are  pledged  for  the 
advancement  of  the  Saviour's  kingdom.     They  would 


MESSIAH'S  KINGDOM.  267 

see  the  leaves  of  the  tree  of  life,  scattered  for  the 
healing  of  the  nations  ;  human  instrumentalities 
rapidly  increasing  in  number  and  in  power;  and  the 
Spirit,  like  the  rushing  wind,  that  levels  all  things  in 
its  path,  descending  in  fulfillment  of  the  promises:  and 
they  could  not  longer  doubt,  that  under  such  auspices, 
the  redeemed  of  the  Lord  will  return,  and  come  with 
singing  unto  Zion. 

EX.  But  what  a  vast  responsibility  in  relation  to  the 
matter,  is  pressing  uponjevery  member  of  the  Christian 
church.  We  have  seen  that  the  Gospel  of  the  king- 
dom must  first  be  preached  throughout  all  nations;  and 
what  deserves  especial  notice,  its  promulgation  must 
be  accompanied  with  holiness  of  life,  and  prevalence 
of  prayer,  among  believers.  It  is  for  them  to  accelerate, 
or  to  retard,  the  final  triumph.  And  are  they  not  at 
the  present  moment,  immeasurably  almost  below  the 
standard  of  their  duty?  Where  shall  we  find  the 
church,  that  lives  for  the  one  grand  object,  of  attaining 
holiness  itself,  and  of  extending  the  means  of  holiness 
to  others?  How  very  few,  do  really  aim  at  more  than 
so  much  piety,  as  may  afford  the  ground  of  a  com- 
fortable hope,  and  a  respectable  profession!  "With 
such  disciples,  Christian,  can  thy  Saviour's  kingdom 
ever  come?  No,  never!  The  church  will  continue  to 
be  feeble,  so  long  as  the  great  majority  of  Christians 
think  that  missionaries,  ministers,  and  deacons,  toge- 
ther with  a  few  prominent  individuals,  must  be  emi- 
nently holy,  but  that  they  may  rest  contented,  if  there 
is  nothing  positively  disreputable  in  their  Christian 


268     PERPETUITY  OF  MESSIAH'S  KINGDOM. 

walk.  But  such  narrow  views  of  duty  must  speedily 
be  given  up.  It  is  likely  soon  to  come  to  pass,  God 
grant  it  may,  that  a  cold,  and  useless  member,  one 
who  does  not  daily  preach  the  Gospel  by  his  holy 
living,  and  godly  conversation,  will  not  be  tolerated 
in  our  churches.  Then  the  truth  will  tell  with  power. 
Then  too  the  Holy  Spirit  will  descend,  and  subdue  all 
hearts  to  Christ.  If  such  results  would  follow  Chris- 
tian faithfullness,  can  you,  Christian  reader,  offer 
longer  to  your  Master  a  divided  heart?  O  survey  the 
whole  extent  of  your  amazing  obligations;  and  pre- 
pare to  meet  them  as  you  ought.  Gird  up  yourself 
anew  to  the  work  of  God,  and  let  no  man  take  away 
your  crown ! 


269 


CHAPTER  XX. 


THAT  THEY  ALL  MAY  BE  ONE. 

L  Christianity  is  preeminently  a  spiritual  religion. 
It  seeks  to  accomplish  its  grand  design,  the  disenthral- 
ment  of  the  soul  from  sin,  and  its  assimilation  to  the 
Deity,  by  the  most  direct  and  simple  means.  It  is  in 
this  respect,  especially,  that  it  is  to  be  regarded  as  an 
improvement  upon  Judaism.  That,  as  it  was  intended 
for  an  early  period  of  the  world,  when  intellect  was 
as  yet  but  imperfectly  developed,  and  the  deductions 
of  reason  were  but  few,  sought  to  find  access  to  the 
soul,  almost  wholly  through  the  medium  of  sense.  Of 
course  its  rites  were  numerous;  and  they  were  all  pre- 
scribed by  God  with  the  utmost  particularity.  There 
wras  no  room  for  difference  of  opinion,  as  to  the  out- 
ward form  under  which  religion  should  appear;  and 
the  church  preserved  a  visible  unity,  from  the  necessity 
of  the  case. 

But  the  time  at  length  arrived,  when  this  indirect 
method  of  reaching  the  inner  man  with  religious  in- 
fluence, was  no  longer  necessary.  By  the  accumulated 
experience  and  moral  light  of  ages,  mankind  were 
prepared  for  the  introduction  of  a  system,  more  direct 


270  THE  SAVIOUR'S  PRAYER. 

and  less  mechanical;  were  beginning  to  be  accessible 
to  addresses,  made  without  symbols,  to  the  soul  itself; 
and  the  Gospel  of  the  Son  of  God  came  in  pure  sim- 
plicity, at  once  to  meet  the  growing  wants  of  man, 
and  to  aid  in  raising  him  to  a  condition  more  accordant 
with  his  higher  nature. 

Hence  it  was  that  the  truths  of  the  Christian  system, 
as  they  fell  from  the  lips  of  Jesus  Christ,  were  few, 
sublime  and  clear.  He  spake,  in  this  respect,  as  never 
man  had  spoken.  Confining  himself  mainly  to  the  im- 
portant truths,  in  which  lay  the  moral  power,  which 
by  divine  cooperation,  was  to  transform  the  hearts  of 
men,  he  brought  these  out  with  the  clearness  of  expli- 
cit statement,  substituting  the  precision  of  a  plain 
announcement  on  divine  authority,  for  the  obscurity  of 
emblematic  exhibitions,  and  ritual  observances.  He 
unfolded  the  spiritual  nature  of  the  Deity;  the  im- 
mortal destiny  of  man;  his  depravity  and  need  of 
renovation;  his  own  character  and  work,  as  God 
manifest  in  the  flesh,  to  become  an  atoning  Saviour; 
the  mission  of  the  Holy  Ghost;  and  eternal  retribu- 
tions. The  practical  knowledge  of  these  truths,  he 
affirmed,  would  make  men  free;  in  other  words,  would 
raise  them  from  a  state  of  sin  and  misery,  and  restore 
them  to  holiness  and  God;  the  great  object  for  which 
he  undertook  his  mission  to  our  world.  And  when 
about  to  leave  his  disciples  to  be  his  ambassadors 
to  men,  he  promised  that  the  Holy  Spirit  should 
give  them  a  clear  apprehension  of  these  essential 
doctrines;  prayed  that  they  might  be  sanctified  by 
their  influence,  and  that  so,  in  the  possession  of  this 


THE  SAVIOUR'S  PRAYER.        271 

vital  knowledge,  and  as  subjects  of  its  transforming 
influence,  they  might  be  one  in  holy  affection  and 
desire. 

II.  After  our  Lord's  ascension,  his  Apostles  went 
forth  in  the  spirit  of  their  Master.  Disembarrassed 
alike  of  the  complicated  rites  of  the  former  and  less 
perfect  dispensation,  and  of  the  frivolous  observances 
of  paganism,  they  preached  as  the  power  of  God  unto 
salvation,  those  truths  which  bore  directly  on  the  re- 
novation and  moral  training  of  the  soul.  They  taught 
that  neither  circumcision  availed  any  thing,  nor  uncir- 
cumcision;  but  a  new  creature.  So  far  as  we  learn 
from  the  sacred  records,  they  spent  no  thought  or  labor 
upon  the  outward  manifestation  of  religion,  any  further 
than  that  was  immediately  subservient  to  the  increase 
and  extension  of  its  inward  power.  As  they  saw 
men  dead  in  sin,  they  sought  their  resurrection 
unto  holiness;  that  they  might  live  the  life  of  faith, 
not  unto  Paul,  Apollos,  or  Cephas,  but  unto  Christ. 
Hence  the  divine  simplicity  and  fervor  of  primeval 
piety;  and  hence  the  unity,  which  gave  to  the  early 
church  a  resistless  moral  energy. 

Scarcely,  however,  was  the  first  century  of  Chris- 
tian history  closed,  when  indications  of  a  different 
aim  and  spirit  in  the  church  began  to  be  apparent. 
When  by  the  zealous  and  spirit-stirring  application 
of  divine  truth  to  the  consciences  of  men,  attended  as 
it  was  and  ever  will  be,  by  the  witness  of  the  Spirit, 
the  trophies  of  Christianity  were  multiplied,  a  question 
very  naturally  arose:  Was  not  some  specific  form  of 


272  THE  SAVIOUR'S  PRAYER. 

organization  necessary,  in  order  to  give  the  church  an 
outward  as  well  as  inward  unity?  It  was  a  question 
which  the  Great  Founder  of  the  faith  had  not  decid- 
ed; and  with  respect  to  which,  experience  had  as  yet 
acquired  no  wisdom.  It  was  a  question,  therefore,  fitted 
to  engage  in  no  small  degree  the  attention  of  the  shep- 
herds of  the  flock  of  Christ.  It  did,  in  fact,  so  far  engross 
their  thoughts,  as  to  divert  them  insensibly  and  gra- 
dually from  a  fervent  interest  in  the  doctrines  of  the 
cross;  which  by  the  Saviour  and  his  Apostles  had  been 
deemed  the  grand  concern.  Hence  in  a  few  centuries, 
it  came  to  be  too  manifest,  not  only  that  no  visible 
unity  had  been  attained,  but  that  the  primitive  vital 
unity  had  been  destroyed.  The  church  appeared 
drawn  up  in  grand  divisions;  each  made  up  of  incon- 
gruous and  discordant  parts;  and  each  laying  claim 
to  preeminent  purity  and  Catholicism.  The  majority 
seemed  to  have  inverted  the  Apostolic  sentiment;  and 
to  hold,  that  circumcision  availeth  every  thing,  and 
uncircumcision  everything,  but  a  new  creature  nothing. 
In  other  wTords,  a  devotion  to  mere  forms,  and  attach- 
ment to  speculative  opinions,  had  well  nigh  quenched 
the  flame  of  living  piety,  and  consigned  to  neglect  the 
life-giving  truths,  which  relate  to  the  sanctification  of 
the  soul.  As  the  final  consequence  of  such  a  state  of 
things,  the  church  was  at  length  disrobed  of  all  her 
primitive  simplicity  and  beauty,  was  shorn  of  her 
strength,  given  over  to  apostacy,  made  the  derision  of 
her  enemies,  and  left  for  successive  centuries,  to  grope 
in  darkness,  to  wallow  in  corruption,  and  to  pine  in 
moral  death. 


THE  SAVIOUR'S  PRAYER.  273 

III.  When  after  her  cold  and  gloomy  night  of  sor- 
row, God  smiled  again  on  Zion,  and  the  Reformation 
recalled  a  part  of  the  nominal  church  to  spiritual  life, 
it  was  to  have  been  expected,  that,  instructed  by  the 
errors  of  the  past,  the  resuscitated  portion  would  have 
gone  back  to  the  practice  of  the  early  ages;  that  im- 
bibing the  spirit  of  Christ  and  his  Apostles,  she  would 
have  laid  hold  of  the  cardinal  doctrines  of  the  Gospel; 
and  that  seeking  the  aid  of  no  carnal  weapons  in  her  war- 
fare, without  even  looking  for  minor  differences,  and  still 
less  stopping  to  adjust  them,  she  would  have  addressed 
herself  to  the  grand  conflict  against  sin;  making  the 
love  of  holiness,  and  enmity  to  evil,  her  imperishable 
bond  of  union.     But  alas  for  the  coming  of  the  divine 
kingdom  in  the  world!     The  Reformed  Church  did  not 
learn  the  lesson,  that  the  letter  killeth,  while  the  spirit 
giveth  life.  She  turned  aside  too  much  from  efforts  to  re- 
vive and  promote  spiritual  religion,  to  discuss  points  of 
doubtful  disputation.     Not  content  that  the  union  of 
God's  people  should  consist  in  feeling  all  alike  the 
practical  power  of  the  same  saving  truth,  she  extended 
her  demand  for  uniformity  to  numerous  and  compara- 
tively  unessential   matters,   with   respect   to   which, 
diversity  of  opinion  is  perhaps  a  necessary  result  of 
the  diversity  of  constitution  among  men.     Thus  was 
laid  the  foundation  of  the  dissensions  which  have  since 
afflicted  the  universal  church;  and  which  still  harass, 
encumber,  and  discourage  her,  and  cause  her  enemies 
to  triumph  in  her  troubles. 

But  let  us  place  the  present  condition  of  the  Church 
before  us  more  distinctly;  that  we  may  survey  it  as  it 
23 


274  THE  SAVIOUR'S  PRAYER. 

is:  and  by  the  Church,  we  would  here  be  understood 
to  mean,  the  great  body  of  believers,  who  hold  the 
simple  truths  declared  by  Christ  and  his  apostles,  to 
be  essential  to  the  salvation  of  the  soul. 

IV.  First,  then,  it  is  manifest,  that  the  Evangelical 
Church  at  the  present  day,  is  at  a  wide  remove  from 
outward  unity.  Her  members  are  distributed  into  nu- 
merous and  distinct  associations;  each  bearing  a 
peculiar  name,  embracing  peculiar  theoretical  opinions, 
and  subject  each  to  its  own  peculiar  code  of  ecclesiast- 
ical principles  or  laws:  and  these  separate  organiza- 
tions, instead  of  diminishing  in  number,  or  even  of 
remaining  stationary,  are  from  time  to  time  increasing. 
Thus  there  is  presented  the  paradoxical  spectacle,  of 
several  parties,  acknowledging  in  common  one  Father, 
one  Saviour,  and  one  Sanctifier;  professing  the  same 
penitence  for  sin,  and  the  same  faith  in  a  crucified  Re- 
deemer; maintaining  the  same  opposition  to  the  world, 
and  cherishing  the  hope  of  reaching  the  same  rest  in 
heaven;  and  yet  with  this  broad  basis  of  communion, 
erecting  the  wall  of  separation;  presenting  at  least 
the  appearance  of  hostility;  and  withholding  from  each 
other,  or  giving  with  reluctance,  the  right  hand  of 
Christian  fellowship. 

It  is  also  further  to  be  remarked,  that  these  which 
have  been  noticed,  are  only  the  formal  and  palpable 
divisions.  Nearly  all  of  them,  in  fact,  are  subdivided 
into  minor  and  less  definite,  but  not  less  real  alliances 
or  fellowships.  Scarce  a  denomination  can  be  found 
within  the  church,  which  does  not  include  within  itself 


THE  SAVIOUR'S  PRAYER.  275 

conflicting  elements;  one  part,  disposed  to  multiply 
particulars  in  which  agreement  is  demanded  as  a  con- 
dition of  religious  association,  thus  narrowing  down 
the  basis  of  communion;  the  other,  inclined  by  a 
diminution  of  harmonizing  points,  to  make  it  more 
broad  and  comprehensive.  In  some  sections  of  the 
Church,  these  minor  classifications  are  distinctly  to 
be  seen;  in  others  they  are  as  yet  felt,  rather  than 
made  visible  and  prominent. 

Now  if  this  state  of  division  and  subdivision,  were 
a  state  of  harmony  and  mutual  kindness;  a  state  in 
which,  with  a  suitable  recognition  by  all,  of  the  infirm- 
ity of  the  human  understanding,  the  unity  of  the 
Spirit  was  kept  in  the  bond  of  peace,  and  the  chief 
result  of  which,  was  a  holy  emulation  in  well  doing;  it 
were  but  small  occasion  of  regret,  and  might  possibly 
prove  even  beneficial.  But  how  entirely  the  reverse 
of  this,  is  the  actual  state  of  things!  Instead  of  press- 
ing on  with  united  forces  against  the  common  enemy, 
how  much  of  the  zeal  and  energy  of  the  various  squad- 
rons of  the  Christian  army,  is  altogether  worse  than 
wasted,  in  marching  and  countermarching  under  the 
influence  of  hostile  feelings,  in  order  to  outgeneral 
and  annoy  each  other. 

Something  has  indeed  been  learned  on  the  subject  of 
religious  liberty;  but  as  yet,  only  the  first  elements. 
Different  denominations  in  the  Evangelical  Church, 
have  to  a  considerable  extent,  been  brought  to  admit 
the  abstract  proposition,  that  all  hare  an  equal  right 
to  interpret  the  Scriptures  for  themselves;  and  to  be 
held  responsible  to  God  alone,  for  the  correctness  of 


276        THE  SAVIOUR'S  PRAYER. 

their  Christian  faith  and  practice;  and  that  truth  is  to 
be  established,  not  by  tradition,  or  authority,  but  by 
evidence.  This,  however,  is  only  the  letter  of  the  sub- 
ject; and  how  generally  a  dead  letter!  How  few  of 
those,  who  differ,  have  attained  the  Spirit,  which  makes 
them  heartily  and  affectionately,  to  accord  to  each  other 
the  right  thus  formally  admitted;  thus  preserving  a 
community  of  feeling,  notwithstanding  a  diversity  of 
speculative  views!  How  few  have  learned  to  enter 
into  discussion,  as  sincere  lovers  of  the  truth;  laying 
off  the  pride  of  intellect;  refusing  to  resort  to  evasion 
and  to  sophistry;  or  to  awaken  vulgar  prejudice  by 
applying  odious  names;  and  choosing  rather  to  be 
vanquished,  if  truth  may  be  unfolded,  than  to  be  vic- 
torious, while  it  is  left  obscure!  A  single  glance  at 
the  present  aspect  of  the  Church,  will  show  that  on 
this  subject,  in  all  her  branches,  she  has  much — very 
much  to  learn. 

V.  What  then  is  the  practical  influence  of  these 
dissensions  and  aversions  in  the  Church  ?  To  trace 
out  into  minute  particulars,  all  their  pernicious  conse- 
quences, would  be  a  work  of  great  extent  and  diffi- 
culty. We  can  show  them,  therefore,  within  the  present 
limits,  only  in  a  general  view. 

In  the  first  place,  it  is  evident  that  they  greatly 
impede  the  progress  of  the  Church  herself,  in  sound 
piety  and  Christian  knowledge.  Progressive  holiness, 
was  designed  of  God,  to  be  the  grand  characteristic 
of  the  Church.  Effectually  to  secure  it,  the  Apostle 
tells  us  that  the  Saviour,  when  he  ascended  up  on  high, 


THE  SAVIOUR'S  PRAYER.  277 

gave  her  apostles,  prophets,  evangelists,  pastors,  and 
teachers,  for  the  perfecting  of  the  saints,  and  the  ed- 
ifying of  the  body  of  Christ;  till  all  come  in  the  unity 
of  the  faith,  and  of  the  knowledge  of  the  Son  of  God, 
unto  a  perfect  man;  unto  the  measure  of  the  stature 
of  the  fullness  of  Christ;  that  they  may  grow  up  in  all 
things  into  him,  who  is  the  Head.  But  these  appointed 
means  of  sanctification  with  which  the  Church  is  fur- 
nished, depend  for  their  efficiency,  on  the  presence  and 
influence  of  the  Spirit — the  great  author  and  finisher 
of  the  renovation  of  the  soul — who  dwells  in  his 
people,  as  the  source  of  their  spiritual  life,  and  the 
earnest  of  their  final  blessedness  in  God.     But 

'  The  Spirit,  like  a  peaceful  dove, 
Flies  from  the  realms  of  noise  and  strife.' 

The  fruits  which  he  produces  love,  joy,  peace,  long- 
suffering,  meekness,  gentleness,  and  faith,  do  not  ap- 
pear in  connection  with  clamor,  and  wrath,  and  evil 
speaking;  with  jealousy,  suspicion,  and  unholy  rival- 
ries. When  difference  of  opinion  is  embittered  into 
alienation,  and  the  gentle  tones  of  calm  inquiry,  rise 
to  the  harsh  accents  of  an  angry  controversy,  the 
sediment  of  passion  is  stirred  up  to  pollute  the  living 
waters  of  salvation  in  the  soul,  and  the  still  small 
voice  is  unheeded  in  its  whispers.  In  a  word,  the 
soul  ceases  to  be  a  fit  temple  for  the  Spirit;  and  his 
sensible  presence  is  withdrawn.  In  his  absence, 
the  vestal  flame  of  piety  declines;  a  moral  winter 
chills  the  warm  currents  of  holy  affection  that  they 
move  no  more.     Thus  just  so  far  as  the  spirit  of  dis- 


278        THE  SAVIOUR'S  PRAYER. 

sension  and  hostility  obtains  among  her  members,  just 
so  far  the  lustre  of  the  Church  grows  dim,  and  the  beauty 
of  her  holiness  decays. 

In  respect  to  her  spiritual  knowledge,  the  results 
are  equally  disastrous.  The  knowledge  that  puffeth 
up,  may  be  easy  of  attainment :  but  not  so  that  on 
which  when  the  mind  feeds,  it  derives  an  immortal 
vigor.  It  is  only  when  the  soul,  in  the  calmness  of 
collected  effort,  turns  towards  the  truth  the  steady  eye 
of  meditation,  that  it  gains  those  dear  and  satisfying 
views,  which  at  once  meet  its  inward  longings,  and 
aid  in  its  development.  It  is  only  when  free  from 
interruption  or  annoyance,  it  may  dive  into  the  depths 
of  thought,  that  those  gems  may  be  discovered  which 
add  to  its  enduring  riches.  But  when  the  attention  is 
perpetually  engrossed  by  individual  or  sectional  col- 
lision, and  the  mind  powerfully  excited,  if  not  chafed 
and  irritated,  by  watching  the  progress  of  contention; 
how  shall  the  calm  of  meditation,  and  the  steadiness  of 
thought  be  found?  The  habit  of  discreet  and  steady 
Christian  action,  rather  facilitates,  than  retards,  the 
attainment  of  spiritual  knowledge;  but  not  so  the  over- 
heated and  disordered  action  of  opposing  factions.  There 
the  mind  is  unsettled,  and  rendered  unfit  for  communion 
with  the  truth;  and  drawn  off  through  desire  of  victory, 
into  unprofitable  speculations,  and  scholastic  subtleties. 
The  moral  taste  is  so  far  corrupted,  that  the  very  bread 
of  heaven  becomes  insipid,  because  not  seasoned  with 
the  spice  of  controversial  pungency  and  cleverness.  In 
this  manner,  sound  knowledge  in  the  Church  declines; 
giving  place  perhaps  to  flippancy  and  superficial  readi- 


THE  SAVIOUR'S  PRAYER.        279 

ness,  but  leaving  her  really,  a  prey  to  all  the  evils  of  a 
moral  famine. 


VI.  Another  evil  consequence,  which  results  from 
the  existing  dissensions  in  the  Church,  is  the  loss  of 
moral  power  which  it  occasions;  power  which  might 
otherwise  be  effectively  employed  in  promoting  the 
salvation  of  the  world.  As  has  already  been  observed, 
the  want  of  visible  unity,  might  have  proved  no  prac- 
tical disadvantage,  had  unity  of  spirit  been  main- 
tained. In  the  great  diversity  of  mind  which  every 
where  exists,  it  is  not  unlikely  that  thus  the  wants  of 
all  would  have  been  better  met,  than  had  there  been 
but  one  external  form.  But  unity  of  spirit  has  not 
been  maintained;  and  whatever  benefits  of  such  a 
nature  might  have  resulted  from  division,  they  are  al- 
most infinitely  outweighed,  by  the  weakening  influence 
of  variance  and  unkind  collision.  The  political  truism 
that  union  is  strength,  has  an  equal  application  here. 
The  Church  is  a  moral  engine  for  the  accomplishment 
of  one  great  object;  that  of  setting  up  the  reign  of 
holiness,  on  the  ruins  of  the  throne  of  sin.  Freedom 
from  dissension,  complete  harmony  of  feeling,  would 
put  it  in  her  power  to  concentrate  all  her  energies  on 
this  one  point.  Her  learning,  talent,  wealth,  enter- 
prise, and  prayers,  might  all  be  poured  into  the 
mighty  tide  of  influence,  which  should  sweep  away 
every  obstruction  to  the  reign  of  Heaven.  But  in  her 
present  state,  a  large  proportion  of  these  means  and 
instruments,  is  diverted  into  other  channels,  and  em- 
ployed for  other  purposes.     How  many  resources  are 


280        THE  SAVIOUR'S  PRAYER. 

expended,  in  prosecuting  rival  schemes,  and  in  endea- 
vors to  sustain  the  relative  importance  of  this  or  that 
portion  of  the  Church?  How  much  of  time  and 
thought  is  wasted,  in  a  calculation  of  the  state  of 
parties;  in  adjusting  trifling  differences;  and  striving 
for  sectional  ascendency?  If  all  the  blows  which 
have  been  dealt  out  upon  each  other,  by  the  different 
branches  of  the  Church,  had  been  added  to  those  which 
have  actually  fallen  upon  the  walls  of  Satan's  king- 
dom, who  can  say  that  they  would  not  long  since  have 
been  battered  to  the  ground?  It  can  not  be  doubted 
for  a  moment,  that  could  a  perfect  unity  of  feeling 
and  of  effort  now  be  realized,  the  efficiency  of  the 
Church  would  be  increased  a  thousand  fold.  She 
would  be  ready  to  attempt  any  thing  in  the  service 
of  her  King,  and  would  soon  send  agitation  and 
dismay,  through  the  ranks  of  all  his  enemies. 

VII.  But  besides  the  evil  influence  of  her  dissen- 
sions upon  the  Church  herself,  the  diminution  of  her 
piety  and  knowledge,  and  the  wasting  of  her  energies, 
there  is  another  pernicious  consequence,  which  must 
not  be  omitted.  They  raise  up  powerful  obstacles  from 
without,  to  obstruct  such  efforts  as  she  has  time  and 
strength  to  make.  The  men  of  this  world,  generally 
misunderstand  the  real  nature  of  religion.  They  look 
for  perfection  in  the  Church;  and  make  few  allowances 
for  the  infirmities  of  a  nature,  which  is  sanctified  but 
in  part.  Wherever  they  discover  inconsistencies,  in- 
stead of  granting  due  indulgence,  they  are  ever  ready 
to   bring  charges    of  hypocrisy  and   sinister   design. 


THE  SAVIOUR'S  PRAYER.  281 

Their  confidence  in  the  honesty  of  Christians,  and 
perhaps  their  belief  of  religious  truth  itself,  is  shaken 
or  destroyed.  Upon  such  views  and  dispositions,  the 
influence  of  the  alienation  and  strife  which  agitate 
the  Church,  is  peculiarly  unfortunate.  The  bitterest 
prejudice  and  hostility  are  generated;  suspicion  is  arous- 
ed; and  every  attempt  at  doing  good,  is  regarded  as  the 
cover  of  some  selfish  purpose.  The  world  know  that 
Jesus  prayed  that  his  people  might  be  one;  and  that  on 
the  page  of  inspiration  it  is  written,  there  is  one  Lord, 
one  Faith,  one  Baptism,  one  God  and  Father  of  all,  who 
is  above  all,  and  through  all,  and  in  you  all;  and  the 
incongruity  between  the  aspect  of  the  Church,  upon  the 
one  hand,  and  the  language  of  his  word,  upon  the  other, 
is  too  glaring  not  to  excite  the  doubt,  whether  it  can 
consist  with  integrity  of  purpose  and  sincerity  of  heart. 
Especially  is  this  true,  among  the  more  ignorant 
and  unenlightened.  Having  enjoyed  no  opportunity 
to  learn  the  genius  and  spirit  of  Christianity,  they 
can  judge  it  only  by  its  obvious  appearances;  and 
what  wonder  if  they  stumble  at  the  picture  it  presents. 
In  the  work  of  publishing  the  Gospel  to  the  heathen, 
wThich  with  such  energy  as  her  frittered  strength  sup- 
plies, the  Church  has  undertaken,  she  feels  at  every 
step  this  check  upon  her  efforts.  When  the  missionary 
offers  the  religion  of  the  Gospel,  as  the  sovereign  reme- 
dy for  the  miseries  of  sin,  he  is  likely  often  to  meet  with 
the  reply,  felt,  if  not  actually  expressed,  '  Go  home 
and  settle  with  yourselves  what  that  religion  is,  before 
you  offer  it  to  us.'  So  it  must  be,  from  the  nature  of 
the  case,  till  the  breaches  of  Zion  shall  be  healed,  and 


282        THE  SAVIOUR'S  PRAYER. 

the  watchmen  lift  up  their  voice  together.  Then  the 
trumpet  of  salvation  shall  give  a  certain  sound,  and 
the  nations  shall  hear  it  from  afar. 

But  to  what  are  we  to  ascribe  the  existing  state  of 
things?  Where  shall  we  find  a  solution  of  the  fact, 
that  while  there  is  evidence  of  not  a  little  vital  piety 
in  all  the  branches  of  the  Evangelical  Church,  there  is 
yet  not  only  a  want  of  outward  unity,  but  what  is  of 
higher  moment,  a  want  of  community  of  feeling,  of 
mutual  affection,  and  of  sympathy  and  cooperation,  in 
the  work  of  winning  back  a  sinful  world  to  holiness? 

We  can  not,  of  course,  enumerate  the  proximate 
causes  of  the  various  shades  of  opinion  and  of  feeling 
which  exist.  So  manifold  are  the  circumstances  and 
influences  which  immediately  originate  diversity  of 
sentiment,  that  to  point  them  out  particularly,  would 
require  a  minute  analysis  of  mind,  and  a  laying  open 
of  the  innumerable  springs  of  human  action.  A 
knowledge  of  specific  causes,  is  not  however  neces- 
sary. Enough  if  we  can  discover  or  unfold,  those 
primary  or  generic  ones,  under  which  all  others  may 
with  propriety  be  classed.  This  will  enable  us  to 
discern  where,  and  howT,  the  remedy  may  be  applied. 

VIII.  First  then  we  find  a  fundamental  cause  of  the 
dissensions  which  exist,  in  the  natural  and  moral 
infirmity  of  human  nature.  We  mean  by  natural 
infirmity  in  this  case,  the  imperfection  of  the  mind 
from  its  very  constitution,  as  an  instrument  for  the 
discovery  of  truth,  or  what  is  sometimes  called  the 
imperfection   of  the   human   understanding.      'It  is 


THE  SAVIOUR'S  PRAYER.        283 

manifest,'  says  Locke, l  that  there  is  a  great  variety  in 
men's  understandings;  and  that  their  natural  constitu- 
tions put  so  wide  a  difference  between  some  men,  in 
this  respect,  that  art  and  industry  would  never  be  able 
to  master  it;  and  their  very  natures  seem  to  want  a 
foundation,  on  which  to  raise  that  which  other  men 
can  easily  attain  unto.'  Hence  it  follows  that  there 
is  an  essential  difference  in  the  degree  of  clearness 
with  which  first  truths,  even  when  distinctly  stated,  are 
apprehended  by  different  individuals  :  just  as  two 
persons  of  unequal  power  of  vision,  will  differ  in  the 
distinctness  of  their  perception  of  the  same  object,  seen 
at  the  same  distance,  and  through  the  same  medium, 
And  if  there  is  such  a  diversity  among  men  in  the 
power  of  apprehending  primary  truths  themselves, 
still  greater  must  there  necessarily  be,  in  the  ability 
to  understand  the  multifarious  applications  and  com- 
binations, of  which  these  truths  admit.  It  can  not, 
therefore,  but  occur,  from  the  very  nature  of  the  case, 
that  the  subordinate  parts  of  truth  will  be  seen  by 
different  persons  with  very  different  eyes;  and  to  hope 
for  perfect  uniformity  of  opinion  in  any  branch  of 
knowledge  not  demonstrative,  is  to  expect  to  realize 
an  absolute  impossibility. 

It  does  not,  however,  follow  from  these  premises, 
that  one  may  innocently  adopt  the  grossest  errors. 
Truth,  in  its  grand  outlines,  is  so  easily  discernible, 
that  all  honest  inquirers  may  perceive  it,  if  not  with 
equal  clearness,  yet  with  sufficient  certainty  to  set  the 
mind  at  rest.  It  is  only  in  those  nicer  shades,  an 
accurate  perception  of  which,  adds  rather  to  its  beauty 


284  THE  SAVIOUR'S  PRAYER. 

and  completeness,  than  to  its  practical  efficiency,  that 
diversity  is  a  necessary  consequence  of  mental  consti- 
tution. When  men  forsake  the  great  landmarks  of 
the  truth,  and  fail  to  recognize  its  bold  and  prominent 
features,  it  is  certain  that  there  is  something  radically 
wrong  in  them]  and  they  can  not  be  held  excusable 
for  error. 

Now  as  respects  those  cardinal  truths  which  lie  at 
the  foundation  of  a  system  of  salvation,  the  different 
branches  of  the  evangelical  Church  are  essentially 
agreed;  as  is  manifest  from  the  fact,  that  they  recog- 
nize each  other  as  real  Christians.  Their  points  of 
variance,  therefore,  must  chiefly  lie  among  those  lesser 
matters,  respecting  many  of  which,  at  least,  diversity 
of  opinion  occurs  as  a  matter  of  necessity,  for  the 
reasons  which  have  just  been  stated.  And  so  far  as 
diversity  of  opinion  does  really  result  from  the  natural 
imperfection  of  the  understanding,  just  so  far  it  is 
innocent,  and  irremediable,  except  by  the  general 
improvement  of  our  nature. 

But  while  it  is  not  doubtful,  that  many  of  the  exist- 
ing differences  may  fairly  be  ascribed  to  the  constitu- 
tional insufficiency  of  the  human  understanding,  it  is 
certain  that  many  also  must  be  traced  to  a  moral 
infirmity  equally  characteristic  of  our  race. 

By  the  moral  infirmity  of  the  understanding,  we 
mean  that  liability  to  error,  which  results  from  the 
influence  of  passion,  prejudice,  and  a  wayward,  selfish 
will.  Man  has  lost  in  his  fallen  state  much  of  the  free 
play  of  his  higher  powers,  by  the  ascendency  of  sinful 
propensities  and  dispositions.     The  impulse  of  passion 


THE  SAVIOUR'S  PRAYER.        285 

and  desire,  disturb  and  encumber  most  essentially,  the 
operations  of  the  intellect,  when  employed  upon  sub- 
jects which  are  practical.  Ever}'  body  knows  that  to 
produce  conviction  of  a  truth  which  thwarts  the  wishes, 
and  is  opposed  to  the  feelings  of  the  heart,  with  any 
evidence  short  of  demonstration,  is  almost  or  quite 
impossible.  So  long  as  there  is  the  least  pretext  for 
evasion,  it  is  likely  to  be  practiced.  Such  is  the 
obliquity  of  human  nature. 

And  they  who  compose  the  visible  Church  of  Christ, 
even  supposing  that  they  are  all  true  disciples,  are  but 
imperfectly  healed  of  their  moral  maladies.  They  are 
no  longer  absolutely  swayed  by  evil  inclinations;  but 
they  have  not  ceased  to  feel  their  influence.  Passion 
has  been  cast  down  indeed  from  its  ascendency;  but 
it  has  by  no  means  been  exterminated.  The  will  has 
ceased  to  be  supremely  selfish;  but  has  not  yet  fully 
learned  the  great  lesson  of  docility.  Enough  remains 
of  pride  and  prejudice,  and  waywardness,  to  dim  the 
intellectual  eye  in  the  search  for  truth,  and  thus  to  occa- 
sion distorted  and  mistaken  views.  Hence  flow  many 
errors,  which  constitutional  imperfection,  would  never 
have  originated.  Hence  the  illusion,  under  the  influ- 
ence of  which,  the  most  trifling  peculiarities  of  opinion 
are  magnified  till  they  are  viewed  as  fundamental 
errors;  and  the  most  unimportant  differences,  are  con- 
verted into  impassable  gulfs  of  separation.  Hence  the 
bitterness  of  controversy,  and  the  agitations  of  personal 
and  party  strife,  and  the  obstinacy  of  battles  fought 
for  victory  and  not  for  truth.  And  all  this  under  the 
appearance  of  a  zeal  for  God;  and  with  no  little  sin- 
24 


286        THE  SAVIOUR'S  PRAYER. 

cerity  of  conviction,  that  it  is  an  enlightened  and  an 
honest  zeal. 


IX.  But  while  the  human  understanding  is  imperfect, 
Divine  revelation  affords  but  partial  satisfaction  to  cu- 
rious inquiry;  and  here  we  find  a  second  cause  of  the 
dissensions  which  divide  the  Saviour's  heritage.  In 
speaking  of  revelation  in  this  manner,  we  do  not  mean 
to  controvert  the  distinctive  article  of  our  faith  as 
Protestants,  that  the  holy  Scriptures  are  a  sufficient 
rule  of  faith  and  practice.  They  are  sufficient  to  teach 
us  all  that  is  essential  to  be  believed  or  done  in  order  to 
salvation;  and  for  this  mainly  were  they  given.  They 
were  not  designed  to  lead  us  to  the  full  assurance  of 
understanding,  on  all  collateral  subjects;  however  in- 
teresting in  their  nature,  or  fitted  to  excite  our  appe- 
tite for  knowledge,  these  may  be.  It  seems  to  be  the 
ordinance  of  Heaven,  with  respect  to  our  present  state 
of  beings  that  on  many  subjects  connected  with  our 
moral  nature  and  immortal  destiny,  we  should  be  left  in 
ignorance,  or  see  but  darkly;  that  so  we  may  be  dis- 
ciplined into  docility  and  faith,  and  thus  prepared  for 
the  clear  perceptions  of  the  perfect  day.  Revelation 
therefore  comes  in  aid  of  our  own  powers,  and  not  to 
sspersede  their  use; — to  help  us  on  so  far,  that  we  may 
see  with  certainty  what  is  our  duty,  and  where  lies  our 
happiness;  leaving  the  great  complement  of  our  little 
sum  of  knowledge,  to  be  made  up  in  other  worlds. 

Rich  therefore  as  revelation  is  in  its  communica- 
tions, and  invaluable  and  perfect  as  are  its  practical 
instructions,  it  still  leaves  open  a  vast  field  for  specu- 


THE  SAVIOUR'S  PRAYER.        287 

lation,  and  commits  many  matters  to  the  decisions  of 
human  judgment.  The  Gospel  gives  the  Church  no 
minutely  delineated  plan  of  government,  no  digested 
code  of  ecclesiastical  canons,  and  no  catholic  form  of 
worship,  to  place  beyond  dispute  her  constitution,  and 
to  secure  her  outward  unity.  Stating,  as  has  already 
been  observed,  with  singular  simplicity  and  clearness, 
the  method  of  salvation;  it  leaves  many  of  the  rela- 
tions of  the  truth  untraced;  makes  comparatively  no 
attempts  to  harmonize  its  different  aspects;  and  in  its 
morals,  seeks  rather  to  establish  general  principles, 
which  reason  may  apply,  than  to  multiply  specific 
precepts.  As  the  minds  of  men  are  constituted,  there- 
fore, they  must  either  never  think  at  all,  on  subjects 
which  lie  beyond  the  letter  of  the  Scriptures,  or  they 
must  sometimes  differ  in  their  reasonings,  and  arrive 
at  different  results.  But  the  attempt  to  shut  up  ever 
busy  thought  within  the  bounds  of  certain  knowledge, 
wTere  scarcely  less  preposterous  than  that  of  binding 
the  lightning  in  chains.  The  other  alternative  of 
course  is  unavoidable. 

X.  Another  cause,  which,  since  the  Reformation, 
has  operated  to  multiply  and  perpetuate  dissensions, 
is  found  in  the  history  of  the  Church  in  former  ages. 
Scarcely  had  Christianity  achieved  her  earliest 
triumphs,  when  a  tide  of  error  began  to  set  in  upon 
her  wide  domain.  The  general  ignorance,  greatly 
facilitated  its  diffusion;  while  the  smallness  of  the 
numbers  set  for  the  promulgation  of  the  truth,  together 
with  the  peculiar  circumstances  of  the  times,  rendered 


288        THE  SAVIOUR'S  PRAYER. 

it  impossible  effectually  to  check  it:  and  it  pleased  the 
great  Founder  of  the  faith,  in  part  perhaps  to  show  the 
vital  power  of  truth  in  her  subsequent  resurrection,  to 
suffer  the  church  for  a  time,  to  be  overwhelmed  by  the 
desolating  flood;  in  consequence  of  which,  as  we  have 
already  had  occasion  to  observe,  she  long  lay  waste 
and  lifeless,  and  seemed  abandoned  and  forgotten  of  her 
Head. 

It  is  not  then  surprising,  that  with  all  the  conflicts 
of  past  times,  and  with  all  the  darkness  shame  and 
wo  which  followed  in  the  train  of  error  then,  still 
fresh  in  her  remembrance,  the  Church  should  feel  jea- 
lous for  the  truth;  and  that  she  should  dread  the  first 
approach  of  an  evil,  of  whose  bitter  fruits  she  has  had 
such  sad  experience.  It  is  but  natural,  if  human  im- 
perfection be  considered,  that  she  should  even  take 
counsel  of  her  fears  too  readily;  that  she  should  push 
her  vigilance  to  an  unwise  extreme;  that  she  should 
expect  too  much  from  precautionary  measures  and  for- 
mulas of  doctrine;  that  she  should  manifest,  at  times, 
an  irritable  and  impatient  spirit;  in  short,  that  in  a 
kind  of  desperate  effort,  to  save  herself  from  a  repeti- 
tion of  her  sorrows,  she  should  be  urged  to  the  very 
verge  of  spiritual  despotism.  It  is  true  that  experience 
has  taught  a  thousand  times,  that  the  most  successful 
method  of  opposing  error,  is  to  speak  the  truth  in  love; 
committing  the  cause  to  Him  that  judgeth  righteously: 
but  this  is  a  hard  lesson  for  humanity  to  learn.  It 
requires  a  degree  of  meekness,  humility,  and  confidence 
in  God,  which  is  but  rarely  to  be  found.  A  sense  of 
danger  serves  to  excite  the  mind;  excitement  magni- 


THE  SAVIOUR'S  PRAYER.  289 

fies  the  peril  and  heightens  the  alarm;  till  a:t  length,, 
the  equilibrium  of  the  judgment  is  destroyed;  rash 
methods  of  averting  evil  are  adopted;  and  men  who 
mean  to  be  conscientious,  want  but  little  of  practicing 
npon  the  maxim,  that  the  end  may  sanctify  the  means. 
It  can  not  reasonably  be  doubted,  that  precisely  in  this 
manner  strife  has  often  been  enkindled,  and  fanned 
speedily  into  the  flames  of  discord. 

XI.  And  lastly,  and  most  important  of  the  causes 
of  dissension,  may  be  named  the  defect  of  Christian 
holiness  throughout  the  Church.  It  ought  not  to  be 
doubted,  that  among  all  who  hold  the  simple  truths 
essential  to  salvation,  by  whatever  name  they  may  be 
called,  vital  godliness  is  to  be  found.  It  would  pro- 
bably be  near  the  truth  to  say,  that  the  various  parties 
and  denominations,  may  contain  in  proportion  to  their 
numbers,  about  an  equal  amount  of  devoted  piety. 
But  what  proof  is  every  where  apparent,  that  the  best 
are  encompassed  with  infirmity;  that  they  fail  often 
and  essentially  to  cherish  and  exhibit  the  spirit  of  their 
Master;  that  their  religious  affections  are  too  irregular 
and  fitful;  that  their  motives  are  frequently  such  as 
ambition,  pride,  selfish  interests,  or  party  predilections 
may  suggest;  that  very  few  attain  to  live  and  move 
habitually,  in  the  pure  and  tranquil  atmosphere  of 
faith  and  love;  in  short  that  the  Church  universal, 
falls  far  below  the  high  and  holy  standard  of  spirit- 
uality, self  sacrifice,  and  singleness  of  purpose,  which 
the  word  of  God  propounds. 


290        THE  SAVIOUR'S  PRAYER. 

Now  while  we  can  not  say,  that  even  perfect  holi- 
ness in  all  her  members,  would  exclude  from  the  church 
diversity  of  sentiment  on  minor  matters,  we  may  affirm 
with  confidence  that  it  would  save  her  from  diversity 
of  feeling.  Could  men  who  were  eminently  holy, 
who  possessed  the  meekness  and  gentleness  of  Christ, 
and  in  whose  hearts  divine  love  habitually  dwelt,  be 
moved  to  envy,  evil  speaking  and  unholy  rivalries? 
Could  they  seek  to  thwart  each  other's  plans,  to  wound 
each  other's  feelings,  engage  in  angry  strife,  and  in- 
dulge in  unkind  reflections?  To  suppose  it,  is  impos- 
sible. 

All  hearts  would  be  fixed  on  one  grand  centre — God; 
and  would  move  around  him  in  unbroken  harmony.  For 
since  God  himself  is  love,  to  abide  in  him  is  to  abide 
in  love.  As  there  is  diversity  of  intellectal  power 
among  the  high  intelligences  of  Heaven,  and  probably 
also  of  opportunities  of  knowledge,  so  there  is  doubt- 
less diversity,  at  least  in  the  expansion  of  their  views, 
of  the  great  system  of  universal  truth.  Yet  in  one 
band  they  encompass  the  eternal  throne;  the  golden 
chain  which  binds  their  happy  hearts  in  unison  is  never 
broken;  and  there  is  no  defect  in  their  pure  celestial 
fellowship.  So  let  the  saints  on  earth  imbibe  the 
heavenly  temper,  and  jars  would  cease  forever.  Mere 
difference  of  opinion,  on  subjects  not  revealed,  would 
no  more  lead  to  agitation  and  collision,  than  a  differ- 
ence of  elementary  constitution,  woukf  produce  the  same 
result  among  the  planets,  while  subject  to  the  same 
gravitating  force.     Happy  in  their  points  of  concord, 


THE  SAVIOUR'S  PRAYER.        291 

they  would  wait  in  faith  and  patience,  leaving  the 
doubtful  and  obscure,  to  the  pure  light  of  the  perfect 
world. 

But  failing  of  any  near  approach  to  perfect 
holiness,  the  different  branches  of  the  church,  must 
feel  but  feebly  the  influence  of  the  common  centre 
of  attraction;  and  must,  of  course,  be  liable  to  be 
agitated  by  disturbing  causes.  For  in  proportion  as 
the  life  of  God  is  imperfect  in  the  soul,  will  the  evil 
propensities  of  fallen  nature  manifest  themselves. 
They  whose  love  to  God  is  feeble,  fluctuating,  and 
impulsive,  will  want  consistency  and  strength  in 
their  fraternal  feelings.  They  who  have  not  sub- 
jected all  their  private  wishes  to  the  Supreme  Will, 
and  centered  all  their  hopes  in  the  kingdom  of  the 
Saviour,  though  their  predominant  purpose  may  be 
single,  will  sometimes  nevertheless,  be  swayed  by 
inclinations;  and  pursue  the  dictates  of  a  worldly 
policy.  And  what  shall  prevent  alienation  of  affec- 
tion from  following  as  a  consequence  of  difference 
of  judgment,  where  the  ties  of  love  are  slender — the 
conviction  of  common  interests  and  aims  imperfect — 
the  sense  of  duty  wanting  in  activity,  and  the  appeals 
to  passion  and  to  selfishness,  powerful  and  frequent? 
Jealousy  and  bitterness,  party  spirit  and  contentions, 
are  the  natural  fruits  of  such  a  state  of  things.  Just 
as  certainly  as  holiness  tends  to  produce  the  unity  of 
the  spirit,  among  those  who  bear  the  Christian  name, 
and  to  keep  points  of  difference  out  of  sight,  just  so 
certainly,  the  want  of  holiness  tends  to  discord,  and  to 
mutual  repulsion;  and  the  results  may  be  expected^ 


292        THE  SAVIOUR'S  PRAYER. 

with  all  the  uniformity  which  attends  the  operation  of 
established  moral  law.  And  since  it  will  not  be  dis- 
puted, that  in  all  her  various  branches,  the  Church  is 
far  below  the  noble  eminence  to  which  she  might 
attain,  in  holy  devotedness  of  heart  and  life  to  God; 
it  is  but  too  apparent,  that  for  many  of  her  difficulties, 
she  stands  guilty  before  God;  and  that  he  is  thus 
allowing  her  own  wickedness  to  correct,  and  her  own 
backslidings  to  reprove  her. 

XII.  We  are  now  prepared  for  the  practical  inquiry, 
How  shall  the  dissensions  which  afflict  the  Church  be 
healed?  What  is  the  immediate  duty  of  her  members, 
in  relation  to  the  subject?  First,  it  is  undoubtedly 
demanded  of  the  Church,  that  she  be  content  to  effect 
the  salvation  of  the  souls  of  men,  without  the  correction 
of  their  unessential  errors.  To  save  the  lost,  is  the 
grand  object  of  the  Gospel  of  our  Saviour;  and  for 
the  attainment  of  this  end,  it  enjoins  repentance,  faith 
and  holiness.  Such  errors  as  are  incompatible  with 
just  views  of  the  conditions  of  salvation,  it  is  of  course 
indispensably  necessary  to  remove;  but  these  are  not 
the  errors  which  divide  the  Church.  It  is  chiefly,  on 
points  remote  from  the  immediate  interests  of  the  soul, 
that  Christians  separate  and  strive.  And  though  all 
error  is  more  or  less  pernicious,  and  its  correction, 
therefore,  a  thing  to  be  desired,  yet  since  its  entire 
eradication  here  is  not  to  be  expected,  and  since  it 
will  ere  long  be  effected  by  the  removal  of  the  soul  to 
other  worlds,  it  is  surely  better,  that  the  Church  should 
expend  her  energies  in  making  known  to  those  who 


THE  SAVIOURS  PRAYER.  293 

are  in  danger  of  perdition,  the  way  in  which  they 
may  be  saved,  than  to  waste  them  on  the  vain  attempt 
to  correct  the  comparatively  trifling  misconceptions  of 
such  as  are  in  the  way  to  Heaven.  While  the  Apostles 
and  first  preachers  of  Christianity  availed  themselves 
of  proper  opportunities  to  instruct  the  saints,  and 
enlarge  their  imperfect  views,  they  never  thought  of 
making  this  the  great  business  of  their  ministry.  They 
passed  on  from  place  to  place,  preaching  salvation  by 
the  Cross,  to  those  who  were  wholly  dead  in  sin: 
content,  if  such  might  be  converted,  to  leave  those 
who  were  already  born  again,  mainly  to  the  teaching 
of  God's  word  and  Spirit,  for  the  gradual  illumination 
of  'what  in  them  was  dark.'  In  the  same  spirit  lived 
and  labored  private  Christians  in  their  sphere.  If  the 
same  principle  of  operation  were  now  adopted,  what 
a  vast  increase  of  moral  power,  would  be  brought  to 
bear  on  those  who  are  perishing  in  darkness  that  is 
ruinous.  It  must  then  never  be  forgotten,  that  we  can 
not  have  a  Church  on  earth  possessing  perfect  know- 
ledge; and  that  to  dream  of  it,  and  to  set  ourselves 
impatiently  and  peevishly  about  the  adjustment  of 
every  minor  difference,  is  nothing  less  absurd  than  to 
dwell  upon  ideal  beauty,  till  we  can  not  bear  without 
distress  the  slightest  blemish. 

XIII.  A  second  duty,  which  her  present  condition 
imposes  on  the  Church,  is  that  of  reducing  to  the 
simplest  form  the  symbols  of  her  faith.  She  is  essen- 
tially a  social  body;  and  of  necessity  must  have  a 
social  constitution.     She  not  only  has  a  right,  but  is 


294        THE  SAVIOUR'S  PRAYER. 

under  solemn  obligation,  to  preserve  her  ordinances 
from  profanation,  and  to  maintain  her  purity  of  char- 
acter, by  requiring  evidence  of  an  according  spirit,  in 
candidates  for  admission  to  her  fellowship.  Hence 
the  necessity  for  articles  of  association ;  declaring 
mutual  faith,  and  defining  mutual  duty.  Such  articles 
have  been  adopted  by  nearly  all  the  different  sections 
of  the  Church;  and  have  doubtless  done  essential 
service  to  the  cause  of  truth  and  holiness.  They  have 
however  in  many  cases,  been  extended  far  beyond  the 
fundamental  truths,  which,  on  all  hands,  are  admitted 
to  be  essential  to  holiness  of  life,  and  to  the  salvation 
of  the  soul.  They  have  even  in  some  cases,  exceeded 
revelation;  and  have  incorporated  human  theories 
into  the  digest  of  its  doctrines.  Thus  the  points  on 
which  agreement  is  demanded  as  a  basis  of  Church 
organization,  and  harmonious  feeling,  have  been 
increased  to  a  number,  far  greater  than  the  nature  of 
the  case  demands;  and  in  the  same  proportion,  have 
been  multiplied  the  difficulties  in  the  way  of  Christian 
unity.  For  while  the  nature  and  condition  of  the 
human  understanding  continue  what  they  are,  it  must 
occur  in  matters  of  religion,  that  where  the  certainty 
of  revelation  ends,  diversity  of  opinion  will  begin. 

If  then  the  Church  desire  the  restoration  of  her  unity 
she  must  recede  from  whatever  is  unauthorized  in  her 
demands.  She  must  take  the  first  truths  in  the  system 
of  salvation,  which  are  exhibited  in  bold  relief  upon 
the  sacred  page,  and  lay  them  down  as  the  broad  basis 
of  her  fellowship.  To  all  who  receive  and  love  these 
truths,  and  by  holiness  of  life  reflect  the  image  of 


THE   SAVIOUR'S  PRAYER.  295 

Eternal  Purity,  she  must  offer  a  cordial  welcome  to 
her  arms.  Thus  may  she  join  in  one  all  those  whom 
Christ  receives,  rejecting  only  such  as  he  rejects.  By 
such  a  course,  she  will  leave  no  apology  for  schism. 
She  will  maintain  the  sanctity  of  Gospel  institutions; 
cement  the  holy  bonds  of  Christian  friendship;  and 
build  the  spiritual  house  of  Christ  of  suitable  materials, 
and  on  the  sure  foundation.  Meantime,  she  will 
wholly  leave  those  non-essential  differences,  which 
must  exist,  unexaggerated  by  contradiction  or  by 
notice,  to  be  gradually  diminished  by  the  growth  of 
sanctity  and  knowledge,  and  to  be  ended,  so  far  as 
they  are  errors,  by  the  dawning  of  celestial  day. 

If  any  think  that  to  reduce  our  formulas  of  doctrine 
to  absolute  essentials,  would  be  a  latitudinarian  mea- 
sure, they  would  do  well  to  study  carefully  the  teaching 
of  our  Lord  and  his  Apostles.  They  will  find  the  for- 
mer, dwelling  almost  wholly  on  the  topics  connected 
with  salvation,  and  the  latter,  discussing  indeed  at 
times,  remoter  doctrines,  yet  turning  continually  to  the 
vital  truths  connected  with  the  Cross  of  Christ:  and 
they  will  find  it  difficult  to  doubt,  that  had  either 
framed  a  creed,  as  a  ground  of  catholic  union,  it  would 
have  been  like  the  Saviour's  model  prayer,  beautifully 
simple,  brief  and  comprehensive. 

XIV.  A  third  duty  incumbent  on  the  Church,  in  view 
of  her  dissensions,  is  confidence  in  God.  The  agitat- 
ing and  pernicious  consequences  of  excessive  fear  of 
error,  have  already  been  described.  Such  a  fear  is 
little  less  disastrous  in  its  influence,  than  indifference 


296  THE  SAVIOUR'S  PRAYER. 

to  the  safety  of  the  faith.  It  clearly  indicates  a  want 
of  enlightened  views  of  the  divine  economy,  or  else 
want  of  confidence  in  the  faithfulness  of  God.  It  lo- 
ses sight  of  two  great  facts ;  the  first,  that  the  Bible 
is  destined  to  remain  as  a  perpetual  check  upon  the 
recklessness  of  human  speculation.  God  has  given  it 
to  be  his  witness  among  men,  that  it  shed  sufficient 
light  upon  their  darkness,  to  conduct  his  children  home 
to  glory.  He  preserved  it  when  the  foundations  of 
society  were  broken  up,  so  that  most  of  the  works  of 
taste  and  genius  perished,  and  its  existence  was  immin- 
ently in  peril;  until  now  at  length  its  destruction  is 
impossible.  It  stands,  and  will  stand  forever,  an  index 
raised  by  God,  to  designate  the  way  of  life;  the  grand 
bulwark  of  the  truth,  and  the  antidote  of  error.  He 
who  has  given  us  this  light  from  Heaven,  will  make  it 
accomplish  the  end  for  which  he  gave  it,  in  spite  of  the 
causes  which  threaten  to  extinguish  or  refract  it. 
They  who  forsake  its  guidance,  relying  on  their  own 
conceited  wisdom,  may  flourish  for  a  while;  but  they 
will  end  at  length  in  darkness  and  confusion;  and  their 
attempts  to  undermine  the  truth,  will  only  serve  even- 
tually to  show  that  it  rests  on  immovable  foundations. 
The  other  fact  which  agitating  fear  too  often  overlooks, 
is  that  the  cause  of  truth,  is  God's  own  cause.  The 
interests  which  are  at  stake  on  its  own  success,  are 
the  interests  of  his  own  eternal  kingdom.  The  Church 
instead  of  being  principal,  in  the  protracted  struggle 
between  truth  and  error,  is  only  second  and  subordi- 
nate. The  God  of  battles  is  himself  the  chief.  He 
has  girded  his  sword  upon  his  thigh;  and  though  he 


THE  SAVIOUR'S  PRAYER.        297 

may  seem  to  give  his  enemies  advantage  for  a  time  it 
is  only  to  display  more  signally  their  weakness,  and 
his  power ;  and  he  will  just  when  and  how  he  pleases, 
lead  on  his  own  from  conquering  to  conquer. 

Here,  then,  is  solid  ground  on  which  the  Church 
should  rest  her  confidence.  She  need  not  tremble  for 
the  ark,  even  though  she  beholds  it  seized  with  im- 
pious hands.  The  Bible  lives;  and  the  God  who  gave 
it  reigns.  Let  her  stand  calmly  in  her  lot,  until  the 
end  of  days;  discharging  faithfully  her  duty,  and  con- 
fidently relying  on  the  power  and  wisdom  of  her  King. 

XV.  As  a  fourth  duty,  it  is  demanded  of  the 
Church,  that  she  be  more  intent  on  eminent  attain- 
ments in  spiritual  religion.  If  it  is  true,  as  we  have 
seen,  that  to  a  deficiency  of  holiness  must  be  ascribed 
a  large  proportion  of  the  discord  in  the  Church,  to 
raise  the  standard  of  her  piety,  is  of  course  essential 
to  a  removal  of  her  difficulties.  The  spirit  of  holiness, 
and  that  alone,  can  reunite  the  fragments,  repair  the 
broken  arches,  and  replace  the  fallen  columns,  of  the 
Christian  temple,  so  as  to  show  its  living  stones  in 
beauty  and  proportion:  and  what  we  wish  especially 
to  urge,  a  far  greater  degree  of  attention  must  be  paid, 
to  that  part  of  piety,  which  consists  in  the  inward  dis- 
cipline and  training  of  the  soul.  This  is  what  we 
mean  precisely,  by  spiritual  religion. 

It  is  important  to  observe,  that  vital  piety  may  be 
distinguished  by  character,  as  well  as  by  degree.  Two 
individuals  of  equal  strength  of  holy  principle,  may 
exhibit  great  diversity  of  Christian  excellence.     One, 

25 


298        THE  SAVIOUR'S  PRAYER. 

through  the  influence  of  education,  temperament,  or 
accidental  circumstances,  may  manifest  his  love  of 
holiness  especially  by  labors  to  promote  it  in  the  souls 
of  others:  while  the  other,  from  a  similar  cause,  may 
spend  most  thought  on  its  progress  in  his  own.  The 
first  will  not  neglect  entirely  the  keeping  of  his  heart; 
nor  the  second  be  wholly  inattentive  to  the  outward 
duties  of  religion;  but  the  one  will  find  his  favorite 
element  in  action,  the  other  in  self-inspection,  holy 
meditation,  and  aspiring  after  God.  The  same  differ- 
ence which  is  here  supposed,  in  the  development  of 
Christian  principle  in  different  persons,  may  occur  in 
its  development  throughout  the  Church  at  large  at  dif- 
ferent periods-  The  Church  has  had  her  periods  of 
meditative  piety;  and  now  is  passing  through  the 
period  of  unprecedented  action.  As  the  meditative 
spirit  was  carried  to  the  extreme  of  mysticism,  there 
is  but  too  much  ground  to  fear  that  the  active  spirit, 
may  at  the  present  day,  be  verging  towards  a  heartless 
and  mechanical  religion:  and  altogether  vain  will  be 
the  effort,  to  bring  back  the  Church  to  vital  unity, 
while  under  the  influence  of  a  cold  and  calculating 
spirit,  however  bustling  her  activity  may  be. 

Now  as  a  spiritual  and  meditative  cast  of  piety, 
most  naturally  leads  the  soul  to  dwell  on  vital  truth;  it 
tends  to  awaken  and  sustain  devout  affections,  and  to 
produce  a  calm  and  peaceful  temper.  It  suffereth  long 
and  is  kind;  it  vaunteth  not  itself,  is  not  easily  pro- 
voked; thinketh  no  evil;  rejoiceth  not  in  iniquity, 
but  rejoiceth  in  the  truth;  beareth  all  things;  believeth 
all   things;  hopeth   all  things;  endureth   all  things. 


THE  SAVIOUR'S  PRAYER.        299 

Such  then  is  the  cast  of  piety  which  now  the  Church 
has  need  especially  to  cultivate.  She  need  not  be  less 
diligent  in  business,  but  she  should  have  more  fervency 
of  spirit.  She  needs  in  her  ministers,  a  diviner  tem- 
per; more  of  meekness  and  gentleness,  of  heavenly 
mindedness,  and  holy  aspiration.  She  needs  in  all  her 
members,  a  more  thorough  self-acquaintance,  deeper 
feelings  of  devotion,  and  more  pure  and  steady  love. 
This  would  be  like  oil  poured  upon  the  troubled  waters. 
It  would  hush  the  tumult  of  her  strife.  It  would  draw 
divided  hearts  together,  by  a  sympathy  tGo  powerful 
to  be  resisted.  Yes,  give  her  a  ministry  possessing  the 
spirit  of  Archbishop  Leighton,  and  John  Howe,  and 
the  truth  of  God  would  speedily  cease  to  be  proclaimed 
in  harsh  and  controversial  accents,  and  would  distill 
like  the  gentle  dew  of  Heaven.  Give  all  her  members 
a  corresponding  temper,  and  they  would  soon  mingle 
in  one  happy  brotherhood,  and  the  Saviour's  perfect 
peace  would  rest  upon  them. 

XVI.  And  finally,  the  Church  should  offer  up  contin- 
ually the  Saviour's  prayer,  That  they  all  may  be  One. 
The  habitual  offering  up  of  this  petition,  may  be 
expected  to  deepen  in  the  minds  of  Christians,  the  con- 
viction of  the  transcendent  interest  and  importance 
of  the  subject.  It  will  naturally  lead  them  to  reflect 
more  deeply,  on  the  mischiefs  and  the  guilt  of  aliena- 
tion; and  on  the  desirableness  of  a  speedy  restoration 
of  vital  union.  It  will  excite  ihem  to  inquire,  how 
far  they  are  individually  responsible  for  the  existing 
state   of  things;  and  to  ask  themselves,  with   what 


300        THE  SAVIOUR'S  PRAYER. 

emotions  he  who  loves  the  Church  as  his  own  body, 
must  now  view  her  condition  and  her  conduct.  Thus 
will  it  tend  to  humble  and  subdue  the  willful  and  con- 
tentious spirit,  which  stirs  up  bitterness  and  strife; 
and  to  prepare  the  way  for  the  return  of  better  times. 

Nor  will  the  prayer  be  powerless  at  the  throne  of 
God.  He  who  has  recognized  the  Son  as  Mediator, 
will  not  refuse  to  answer  a  request,  first  uttered  as  the 
expression  of  his  own  desire  and  seconded  by  the 
united  voice  of  his  people.  The  Spirit  of  peace  and 
concert  will  be  shed  down  from  on  high.  It  will 
move  upon  the  agitated  waters,  as  it  did  on  the  abyss 
of  old;  and  from  darkness,  confusion  and  deformity, 
light,  order  and  beauty  shall  arise. 

We  have  sought  to  present  a  brief,  yet  clear  and 
comprehensive  view,  of  this  interesting  subject. 
We  have  shown  that  it  is  in  accordance  with 
the  genius  of  Christianity,  and  with  the  plan  of 
Jesus  Christ,  that  all  who  are  true  believers  should  be 
united  in  one  perfect  fellowship.  WTe  have  glanced 
at  the  past  history,  and  described  the  present  condi- 
tion of  the  church;  and  have  endeavored  to  point  out 
the  consequences,  the  causes,  and  the  remedy,  of  the 
dissensions  that  distract  her. 

XVII.  It  now  remains,  that  we  commend  the  subject 
to  the  calm  and  deep  and  prayerful  reflection,  of  all 
who  rely  for  salvation  upon  a  crucified  Redeemer;  and 
press  the  solemn  obligation,  of  restoring  and  preserving 
the  unity  of  the  Spirit  in  the  bond  of  peace.  If  the 
view  wrhich  has  been  presented  be  a  just  one,  the 


THE  SAVIOUR'S  PRAYER.       301 

present  state  of  the  Christian  Church,  is  not  her  inev- 
itable misfortune,  but  her  flagrant  sin;  a  sin  demand- 
ing thorough  and  immediate  repentance.  If  it  is  only 
on  subordinate  matters,  and  not  on  the  doctrines  of 
salvation,  that  her  members  are  divided,  or  would  be 
divided,  if  they  humbly  sought  the  truth;  then  there  is 
nothing  to  prevent  the  existence  of  a  vital  union;  a 
union  of  sincere  fraternal  love,  except  an  unholy  pride, 
a  want  of  charity  and  meekness,  and  obstinate  self 
will.  Each  individual  believer,  then,  and  each  sepa- 
rate section  of  believers,  stands  answerable  to  God  for 
a  due  proportion  of  the  evils  which  dissension,  of 
necessity,  entails  upon  the  Church.  If  it  diminishes 
her  piety  and  knowledge,  and  cuts  the  sinews  of  her 
strength;  if  by  furnishing  weapons  to  the  scorner  and 
the  caviler,  by  exciting  prejudice  among  the  ignorant, 
and  by  laying  a  stumbling  block  before  the  heathen, 
over  which  multitudes  will  fall  to  rise  no  more,  it 
creates  such  obstacles  as  inconceivably  retard  the  dif- 
fusion of  the  Gospel,  and  the  coming  of  God's  king- 
dom in  the  world;  among  those  who  have  done  ought 
to  alienate,  or  who  have  neglected  to  do  ought  which 
might  have  bound  together,  must  the  amazing  guilt 
be  divided,  according  to  the  influence  of  each.  Nor 
can  it  be  expected  that  God  will  favor  Zion,  and  give 
her  the  full  measure  of  the  blessings  promised  as  her 
glory  and  rejoicing  in  the  latter  day,  until  his  people 
shall  not  only  acknowledge,  but  forsake  their  sin; 
until  their  best  efforts  shall  be  given  to  the  work  of 
saving  men  from  hell;  until  they  shall  cast  their  Shib- 
boleths away,  rely  upon  the  faithfulness  and  power  of 


302  THE  SAVIOUR'S  PRAYER. 

God;  maintain  in  its  purity  the  life  of  faith,  and  join 
with  one  accord  in  the  Saviour's  prayer.  When  this 
is  done,  Jehovah  will  forgive  their  guilt  and  folly ;  He 
will  send  them  salvation  from  on  high:  and  hand  to 
hand,  and  heart  to  heart,  they  will  move  forward  with 
resistless  power  to  the  conquest  of  the  world. 

XVIII.  What  ground  then  is  there  for  appeal  to  the 
conscience  and  the  heart  of  every  true  believer!  What 
weighty,  what  momentous  considerations  commend 
the  subject  to  attention!  Ye  who  constitute  the  great 
community  of  saints,  by  whatever  specific  name  ye 
may  be  called,  most  seriously  consider,  what  respon- 
sibilities ye  bear.  Ye  are  joined  to  the  same  Head, 
and  are  members  one  of  another.  Mutual  love  is 
exacted  as  the  proof  of  your  discipleship.  Why  then 
fall  ye  out  together  by  the  way?  Ye  are  bound  to 
grow  in  grace  and  knowledge;  but  ye  can  not  while 
you  strive.  Ye  are  charged  to  spread  the  Gospel 
through  the  world;  but  never  can  the  work  be  done, 
while  your  time,  and  thoughts,  and  strength,  are 
wasted,  the  mouths  of  the  wicked  filled  with  blas- 
phemy, and  the  light  of  the  glorious  Gospel  darkened 
by  contention.  So  long  as  ye  remain  at  variance, 
infidelity  will  keep  its  ground,  and  find  a  pretext  for 
its  unbelief.  Satan  will  continue  to  rejoice  in  his 
successes,  and  millions  of  benighted  souls  will  continue 
to  descend  to  hopeless  ruin. 

Think,  then,  O  Christian  reader,  whatever  be  thy 
name  or  station,  think  of  thy  Saviour's  Prayer!  Place 
it  as  a  frontlet  on  thy  forehead:  engrave  it  on  thy 


THE  SAVIOUR'S  PRAYER.         303 

hands;  and  wear  it  as  a  talisman  against  the  spirit  of 
dissension.  When  thou  prayest  in  thy  closet,  pray 
that  God's  people  may  be  one.  When  thou  bowest 
down  at  the  domestic  altar,  pray  that  God's  people 
may  be  one.  When  thou  enterest  the  temple  of  Jeho- 
vah, pray  that  God's  people  may  be  one.  Live,  act 
and  pray  for  Christian  unity,  till  you  go  to  join  the 
Church  above.     The  Church  above  is  one. 


The  Hymns  which  follow  have  all  been  published, 
most  of  them  some  years  since,  with  the  writer's  name, 
in  different  collections  used  in  public  worship.  They 
will  of  course  be  familiar  to  many.  They  are  added 
here  as  a  not  unsuitable  conclusion  of  the  book. 


HYMNS. 


Self  Consecration. 

My  faith  looks  up  to  thee, 
Thou  Lamb  of  Calvary, 

Saviour  divine: 
Now  hear  me  while  I  pray, 
Take  all  my  guilt  away, 
Oh  let  me  from  this  day 

Be  wholly  thine. 

May  thy  rich  grace  impart 
Strength  to  my  fainting  heart, 

My  zeal  inspire ; 
As  thou  hast  died  for  me, 
Oh  may  my  love  to  thee, 
Pure,  warm,  and  changeless  be — 

A  living  fire. 

While  life's  dark  maze  I  tread, 
And  griefs  around  me  spread, 

Be  thou  my  guide ; 
Bid  darkness  turn  to  day, 
Wipe  sorrow's  tears  away, 
Nor  let  me  ever  stray 

From  thee  aside. 

When  ends  life's  transient  dream, 
When  death's  cold,  sullen  stream. 

Shall  o'er  me  roll ; 
Bless'd  Saviour,  then,  in  love, 
Fear  and  distress  remove ; 
Oh,  bear  me  safe  above — 

A  ransomed  soul. 


306  HYMNS. 


0  that  I  had  wings  like  a  Dove, 

Fixed  in  some  deep  and  lonely  cell, 
And  doomed  a  weary  chain  to  wear, 

The  prisoner's  bosom  oft  must  swell 
With  longing  to  be  free  as  air. 

Thus  by  dull  sense  shut  in,  confined 
To  this  low  earth,  where  shadows  lie, 

That  chill  its  fires  its  vision  blind, 
My  prisoner  spirit  pines  to  fly. 

Far,  far  above  the  gloom  of  night, 
It  sees  the  purely  brilliant  sheen 

Of  stars  that  ever  roll  in  light, 
And  wishes  for  a  world  serene: 

A  world  unstained  by  sin  and  tears, 
Unreached  by  pangs  that  wring  us  here, 

Where  in  the  calm,  sweet  flow  of  years, 
There's  nought  to  wish,  and  nought  to  fear. 

Such  a  fair  world  there  is  on  high, 
For  yearning  souls  that  restless  roam; 

0,  for  thy  wings,  thou  dove,  to  fly 
And  seek  in  that  bright  land  a  home ! 


Spiritual  Strength  in  Christ, 

Away  from  earth  my  spirit  turns, 
Away  from  every  transient  good ; 

With  strong  desire  my  bosom  burns, 
To  feast  on  heaven's  immortal  food. 

Thou,  Saviour,  art  the  living  bread  ; 

Thou  wilt  my  every  want  supply : 
By  thee  sustained,  and  cheered,  and  led , 

I'll  press  through  dangers  to  the  sky. 


HYZKNS.  307 

What  though  temptations  oft  distress, 
And  sin  assails  and  breaks  my  peace ; 

Thou  wilt  uphold,  and  save,  and  bless, 
And  bid  the  storms  of  passion  cease. 

Then  let  me  take  thy  gracious  hand, 

And  walk  beside  thee  onward  still  5 
Till  my  glad  feet  shall  safely  stand, 

For  ever  firm  on  Zion's  hill. 


Rest  in  Heaven. 

And  is  there,  Lord,  a  rest 

For  weary  souls  designed, 
Where  not  a  care  shall  stir  the  breast, 

Or  sorrow  entrance  find? 

Is  there  a  blissful  home, 

Where  kindred  minds  shall  meet, 
And  live  and  love,  nor  ever  roam 

From  that  serene  retreat? 

Are  there  bright  happy  fields, 

Where  nought  that  blooms  shall  die: 

Where  each  new  scene  fresh  pleasure  yields, 
And  healthful  breezes  sigh? 

Are  there  celestial  streams 

Where  living  waters  glide, 
With  murmurs  sweet  as  angel  dreams, 

And  flowery  banks  beside? 

For  ever  blessed  they, 

Whose  joyful  feet  shall  stand, 
"While  endless  ages  waste  away, 

Amid  that  glorious  land. 


308  HYMNS. 


My  soul  would  thither  tend, 
While  toilsome  years  are  given; 

Then  let  me,  gracious  God,  ascend 
To  sweet  repose  in  heaven. 


Self  Consecration. 

Oh  sweetly  breath  the  lyres  above, 

When  angels  touch  the  quivering  string  ] 

And  wake  to  chant  Immanuel's  love, 
Such  strains  as  angel  lips  can  sing. 


And  sweet,  on  earth,  the  choral  swell 
From  mortal  tongues,  of  gladsome  lays , 

When  pardoned  souls  their  raptures  tell, 
And,  grateful,  hymn  Immanuel's  praise. 


Jesus — thy  name  our  souls  adore; 

We  own  the  bond  that  makes  us  thine ; 
And  carnal  joys,  that  charmed  before, 

For  thy  dear  sake  we  now  resign. 


Our  hearts,  by  dying  love  subdued, 
Accept  thy  offered  grace  to-day; 

Beneath  the  cross,  with  blood  bedewed, 
We  bow,  and  give  ourselves  away. 


In  thee  we  trust — on  thee  rely — 
Though  we  are  feeble,  thou  art  strong ; 

Oh  keep  us  till  our  spirits  fly 
To  join  the  bright  immortal  throng. 


HYMNS.  309 

Trusting  in  Christ  for  Pardon. 

Before  thy  throne  with  tearful  eyes, 

My  gracious  Lord.  I  humbly  fall : 
To  thee  my  weary  spirit  flies, 

For  thy  forgiving  love  I  call. 

How  free  thy  mercy  overflows, 

When  sinners  on  thy  grace  rely ! 
Thy  tender  love  no  limit  knows-, 

Oh  save  me — justly  doomed  to  die. 

Yes !  thou  wilt  save — my  soul  is  free — 

The  gloom  of  sin  is  fled  away  •, 
My  tongue  breaks  forth  in  praise  to  thee, 

And  all  my  powers  thy  word  obey. 

Hence  while  I  wrestle  with  my  foes, 
The  world — the  flesh — the  hosts  of  hell ; 

Sustain  me  till  the  conflict  close, 
Then  endless  songs  my  thanks  shall  tell. 


The  fear  of  death  subdued. 

When  downward  to  the  darksome  tomb 

I  thoughtful  turn  my  eyes, 
Frail  nature  trembles  at  the  gloom, 

And  anxious  fears  arise. 

Why  shrinks  my  soul? — in  death's  embrace 

Once  Jesus  captive  slept; 
And  angels,  hovering  o'er  the  place, 

His  lowly  pillow  kept. 

Thus  shall  they  guard  my  sleeping  dust, 

And,  as  the  Saviour  rose, 
The  grave  again  shall  yield  her  trust, 

And  end  my  deep  repose. 
26 


310  HYMNS. 

My  Lord,  before  to  glory  gone, 

Shall  bid  me  come  away, 
And  calm  and  bright  shall  break  the  dawn 

Of  heaven's  eternal  day. 

Then  let  my  faith  each  fear  dispel, 
And  gild  with  light  the  grave ; 

To  him  my  loftiest  praises  swell, 
Who  died  from  death  to  save. 

Contrition. 

We  stand  in  deep  repentance, 

Before  thy  throne  of  love-, 
O,  God  of  grace  forgive  us, 

The  stain  of  guilt  remove-, 
Behold  us  while  with  weeping 

We  lift  our  eyes  to  thee  -, 
And  all  our  sins  subduing, 

Our  Father,  set  us  free ! 

Ah !  should'st  thou  from  us  fallen, 

Withhold  thy  grace  to  guide ; 
For  ever  we  should  wander 

From  thee  and  peace  aside : 
But  thou  to  spirits  contrite 

Dost  light  and  life  impart; 
That  man  may  learn  to  serve  thee 

With  thankful,  joyous  heart. 

Our  souls — on  thee  we  cast  them ; 

Our  only  refuge  thou  ! 
Thy  cheering  word  revives  us, 

When  pressed  with  grief  we  bow: 
Thou  bear'st  the  trusting  spirit 

Upon  thy  loving  breast-, 
And  givest  all  thy  ransomed 

A  sweet,  unending  rest ! 


HYMNS.  311 

Evening  Worship, 

Stealing  from  the  world  away, 

We  are  come  to  seek  thy  face: 
Kindly  meet  us,  Lord,  we  pray, 

Grant  us  thy  reviving  grace. 

Yonder  stars  that  gild  the  sky, 

Shine  but  with  a  borrowed  light ; 
We,  unless  thy  light  be  nigh, 

Wander,  wrapt  in  gloomy  night. 

Sun  of  righteousness !  dispel 

All  our  darkness,  doubts  and  fears-, 

May  thy  light  within  us  dwell, 
Till  eternal  day  appears. 

Warm  our  hearts  in  prayer  and  praise, 

Lift  our  every  thought  above ; 
Hear  the  grateful  songs  we  raise. 

Fill  us  with  thy  perfect  love. 


fhe  Church  exulting  in  God's  favor. 

Wake  thee,  O  Zion — thy  mourning  is  ended ; 

God — thine  own  God,  hath  regarded  thy  prayer: 
Wake  thee — and  hail  him,  in  glory  descended, 

Thy  darkness  to  scatter — thy  wastes  to  repair. 

W  ake  thee,  0  Zion — his  Spirit  of  power 
To  newness  of  life  is  awaking  the  dead  ; 

Array  thee  in  beauty,  and  greet  the  glad  hour, 
That  brings  thee  salvation,  thro1  Jesus  who  bled. 

Saviour — we  gladly  with  voices  resounding, 
Loud  as  the  thunder — our  chorus  would  swell; 

Till  from  rock,  wood  and  mountain  its  echoes  rebounding. 
To  all  the  wide  world  of  salvation  shall  tell. 


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